
Class BHvTflfr 

Book . Ai: . 

$2* 



/ 



THE 

WHOLE DUTY OF MAN, 

LAID DOWN IN A 

PLAIN AND FAMILIAR WAY, 

FOR THE 

USE OF ALL, 

BUT 

ESPECIALLY THE MEANEST READER. 



DIVIDED INTO XVII CHAPTERS : 

ONE WHEREOF BEING READ EVERY LORD'S DAY, THE WHOLE 
MAY BE READ OVER THRICE IN THE YEAR. 



Necessary for all Families. 



WITH PRIVATE DEVOTIONS 

FOR SEVERAL OCCASIONS. 



A NEW EDITION. 



Itanium: 

c 

POINTED FOR F. C. AND J. RIVINGTON, 

liovhseliers to the Society for Promoting Christian Knowledge, 
NO. 62, st. Paul's church-yard, 

AND NO. 3, WATERLOO-PLACE, PALL-MAI.% 

1821. 



3^ A 

.A4-, 



Printed by R. Gilbert, St. Jolin's Square, Loudon. 



TO THE 



BOOKSELLER. 



SIR, 

You needed not any intercession to recom- 
mend this task to me, which brought its invita- 
tions and reward with it. I very willingly read 
over all the sheets both of the Discoiwse, and 
the Devotions annexed, and find great cause 
to bless God for both, not discerning what is 
wanting in any part of either, to render it, with 
God's blessing, most sufficient and proper to 
the great end designed, the spiritual supplies 
and advantages of all those that shall be exer- 
cised therein. The subject matter of it is in- 
deed what the title undertakes, The Whole 
Duty of Man, set down in all the branches, 
with those advantages of brevity and partitions, 
to invite and support, and engage the reader; 
that condescension to the meanest capacities, 
but withal, that weight of spiritual arguments, 
wherein the best proficient will be glad to be 
assisted ; that it seems to be equally fitted for 
both sorts of readers, which shall bring with 
a2 



IV DR. HAMMONDS LETTER. 

them a sincere desire of their own either pre- 
sent or future advantages. The Devotion Part 
in the conclusion, is no way inferior, being a 
seasonable aid to every man's infirmities, and 
hath extended itself very particularly to all our 
principal concernments. The Introduction hath 
supplied the place of a Preface, which you seem 
to desire from me, and leaves me no more to 
add, but my Prayers to God, " That the Au- 
" thor, who hath taken care to convey so libe- 
<; ral an alms to the C orb an so secretly, may 
" not miss to be rewarded openly, in the visible 
<( power and benefit of this work, on the 
" hearts of the whole nation, which was never 
ci in more need of such supplies as are here 
£i afforded. That his all-sufficient grace will 
il bless the seed sown, and give an abundant 
" increase, is the humblest request of 

ft Your assured Friend, 

H. HAMMOND." 

March 7th, 
\Go7 



A 
PREFACE 

TO THE 

ENSUING TREATISE 

SHEWING 

THE NECESSITY OF CARING FOR THE SOUL. 



Sect. 1. The only intent of this ensuing 
Treatise is, to be a short and plain direction 
to the very meanest Readers, to behave them- 
selves so in this world, that they may be happy 
for ever in the next. But because 'tis in vain to 
tell men their duty, till they be persuaded of the 
necessity of performing it, I shall, before I pro- 
ceed to the particulars required of every Chris- 
tian, endeavour to win them to the practice of 
one general duty preparatory to all the rest ; and 
that is, the consideration and care of their own 
Houls ; without which they will never think them- 
selves much concerned in the other. 

11. Man, we know, is made up of two parts, 
a Body and a Soul: The Body is only the husk 
or shell of the Soul, a lump of flesh, subject to 
many diseases and pains while it lives, and at last 
to death itself: and then 'tis so far from bein^ 
valued, that tis not to be endured above ground, 
but laid to rot in the earth. Yet to this viler 
part of us we perform a great deal of care ; 
all the labour and toil we are at is to maintain 

A3 



vi Preface. Of the Necessity 

that. But the more precious part, the Soul, is lit- 
tle thought of, no care taken how it fares ; but, as 
if it were a thing that nothing concerned us, is 
left quite neglected, never considered by us. 

in. This carelessness of the soul is the root of 
all the sin we commit, and therefore whosoever 
intends to set upon a Christian course, must in 
the first place amend that. To the doing whereof 
there needs no deep learning nor extraordinary 
parts ; the simplest man living (that is not a na- 
tural fool) hath understanding enough for it, if 
he will but act in this by the same rules of com- 
mon reason, whereby he proceeds in his worldly 
business. I will therefore now briefly set down 
some of those motives, which use to stir up our 
care of any outward thing, and then apply them 
to the Soul. 

IV. There be four things especially which use 
to awake our care; The Jirst is the zvorth of the 
thing; W\e second, the usefulness of it to us, when 
we cannot part with it without great damage and 
mischief; the third, the great danger ofit; and the 
fourth, the likelihood that our care will not be in 
vain, but that it will preserve the thing cared for. 

v. For the first, we know our care of any 
The worth of worldly thing is answerable to the 
the Soul. worth of it ; what is of greatest price 
we are most watchful to preserve, and most fear- 
ful to lose : No man locks up dung in his chest ; 
but his money, or what he counts precious, he 
doth. Now in this respect the Soul deserves 
more care than all the things in the world 
besides, for tis infinitely more worth ; first, 
in that it is made after the image of God : it 



of Caring for the Soul. vii 

was God that breathed into man this breath of 
life, Gen. ii. 7. Mow God being of the greatest 
excellency and worth, the more any thing is like 
him, the more it is to be valued. But tis sure 
that no creature upon the earth is at ail like God, 
but the Soul of man, and therefore nothing ought 
to have so much of our care. Secondly, the Soul 
never dies. We use to prize things according 
to then: durableness : What is most lasting, is 
most worth. Now the Soul is a thing that will 
last for ever : When wealth, beauty, strength, 
nay our very bodies themselves fade away, the 
Soul still continues. Therefore in that respect 
also, the Soul is of the greatest worth ; and then 
what strange madness is it for us to neglect it as 
we do ? We can spend days, and weeks, and 
months, and years, nay, our whole lives, in 
hunting after a little wealth of this world, which 
is of no durance or continuance, and in the mean 
time let this great durable treasure, our Souls, 
be stolen from us by the devil, 

vi, A second motive to our care for any thing 
is the usefulness of it to us, or the The misefa) of 
great mischief we shall have by the losing the Soul. 
loss of it. Common reason teaches us this, in 
all things of this life. If our hairs fall, we do not 
much regard it, because we can be well enough 
without them ; but if we are in danger to lose 
our eyes, or limbs, we think all the care we can 
take little enough to prevent it, because we 
know it will be a great misery. But certainly 
there is no misery to be compared to that misery 
that follows the loss of the Soul. Tis true, we 
cannot lose our souls in one sense, that is, so lose 

A 4 



via Preface. Of the Necessity 

them that they shall cease to be ; but we may 
lose them in another, that we should wish to lose 
them even in that ; that is, we may lose that 
happy estate to which they were created, and 
plunge them into the extremest misery : In a word 
we may lose them in hell, whence there is no 
fetching them back, and so they are lost for 
ever. Nay, in this consideration our very bodies 
are concerned, those darlings of ours, for which 
all our care is laid out; for they must certainly 
after death be raised again, and be joined again 
to the Soul, and take part with it in whatever 
state it is. If then our care for the Body take 
up all our time and thoughts, and leave us none 
to bestow on the poor Soul, it is sure the Soul 
will, for want of that care, be made for ever 
miserable. But it is as sure, that the very Body 
must be so too. And therefore, if you have 
any true kindness for your Body, shew it by tak- 
ing care of your Souls. Think with yourselves, 
how you will be able to endure everlasting burn: 
ings. If a small spark of fire, lighting on the 
least part of the body, be so intolerable, what 
will it be to have the whole cast into the hottest 
flames, and that not for some few hours or days, 
but for ever ? So that when you have spent many 
thousands of years in that unspeakable torment, 
you shall be no nearer coming out of it than you 
were the first day you went in. Think of this; 
I say, and think this withal, that this will cer- 
tainly be the end of neglecting the Soul ; and 
therefore afford it some care, if it be but in pity 
to the Body, that must bear a part in its mise- 
ries. 



of Caring for the Soul. ix 

vn. The third motive to the care of any thing 
is its being in danger. Now a thing The danger the 
may be in danger two ways : first, Soul is in. 
by enemies from without : This is the case of the 
sheep, which is still in danger of being devoured 
by wolves ; and we know that makes the shep- 
herd so much the more watchful over it. Thus 
it is with the Soul, which is in a great deal of 
danger in respect of its enemies; those, we know, 
are the world, the flesh, and the devil;- which are 
all such noted enemies to it, that the very first 
act we do in behalf of our Souls, is to vow a 
continual war against them. This we all do in 
our baptism ; and whoever makes any truce with 
any of them is false, not only to his Soul, but to 
his vow also, and becomes a forsworn creature : 
A consideration well worthy our laying to heart. 
But that we may the better understand what 
danger the Soul is in, let us a little consider the- 
quality: of these enemies. 

vn. In a war, you know, there are divers 
things that make an enemy terrible ; the first is 
subtilty and cunning, by which alone many vic- 
tories have been won ; and in this respect the 
devil is a dangerous adversary ;. he long since 
gave sufficient proof of his subtilty in beguiling 
our first parents, who yet were much wiser than 
we are ; and therefore no wonder if he deceive 
and cheat us. Secondly, the watchfulness "and di- 
ligence of an enemy makes him the more to be 
feared ; and here the devil exceeds : It is his 
trade and business to destroy us, and he is no 
loiterer at it : He goes up and down seeking whom 
he may devour y \ Pet. v. 8. He watches all op^ 
a5 



x Preface* 13f£he Necessity 

portunites of advantage against us, with such 
diligence, that he will be sure never to let any 
slip him. Thirdly, an enemy near us is more to 
be feared than one at a distance : For if he be 
far off, we may have time to arm, and prepare 
ourselves against him ; but if he be near he may 
steal on us unawares. And of this sort is the 
flesh ; it is an enemy at our doors, shall I say? 
nay, in our bosoms; it is always near us, to 
take occasion of doing us mischief. Fourthly, 
the baser and falser an enemy is, the more dan- 
gerous. He that hides his malice under the shew 
of friendship, will be able to do a great deal the 
more hurt. And this again is the flesh, which, 
like Joab to Abner, Q Sam. iii. 27. pretends to 
speak peaceably to us but xvoundsus to death : 'tis 
forward to purvey for pleasures and delights for 
us, and so seems very kind ; but it has a hook 
under the bait, and if we bite at it we are lost. 
Fifthly, the number of enemies makes them more 
terrible ; and the world is a vast army against us : 
There is no state or condition in it, nay, scarce a 
creature, which doth not, at some time or other, 
light against the Soul. The honours of the world 
seek to wound us by pride, the wealth by covet* 
ousness, the prosperity of it tempts us to forget 
God, the adversities to murmur at him. Our 
very table becomes a snare to us, our meat draws 
us to gluttony, our drink to drunkenness, our 
company, nay, our nearest friends, often bear a 
part in this war against us, whilst, either by their 
example or persuasions, they entice us to sin. 

ix. Consider all this, and then tell me whether 
a Soul thus beset, hath leisure to sleep ? Ever* 



of Caring for the Soul. xi 

Delilah could tell Samson, it was time to awake 
when the Philistines zvere upon him. And Christ 
tells us, if the good man of the house had known in 
what hour the thief would come, he would have 
watched, and not have suffered his house to be 
broken up, Matt. xxiv. 43. But we live in the 
midst of thieves, and therefore must look for them 
every hour ; and yet who is there among us, that 
hath that common providence for this precious 
part of him, his Soul, which he hath for his house, 
or indeed the meanest thing that belongs to him ? 
I fear our Souls may say to us, as Christ to bis 
disciples, Matt. xxvi. 40. What, could ye not 
watch with me one hour? For I doubt it would 
pose many of us to tell when we bestowed one 
hour on them, though we know them to be con- 
tinually beset with most dangerous enemies. 
And then, alas! what is like to be the case of these 
poor Souls, when their adversaries bestow so 
much care and diligence to destroy them, and 
we will afford none to preserve them ? Surely, 
the same as of a besieged town, where no watch 
or guard is kept, which is certain to fall a prey 
to the enemy. Consider this, ye that forget God, 
nay, ye that forget yourselves, lest he pluck you 
away, and there be none to deliver you. Psal. 1.22. 
x. But I told you there was a second way, 
whereby a thing may be in danger, and that is 
from some disorder or distemper within itself. 
This is often the case of our bodies ; they are not 
only liable to outward violence, but they are 
within themselves sick and diseased. And then 
we can be sensible enough that they are in dan- 
ger, and need not to be taught to seek out for 
A- 6 



xii Preface. Of the Necessity 

means to recover them. But this is also the case 
of the Soul; we reckon those parts of the body 
diseased, that do not rightly perform their office ; 
we account it a sick palate that tastes not aright, 
a sick stomach that digests not. And thus it is 
with the Soul, when its parts do not rightly per- 
form their offices. 

xi. The parts of the Soul are especially these 
three : The Understanding, the Will, and the 
Affections. And that these are disordered, there 
needs little proof; let any man look seriously 
into his own heart, and consider how little it is 
he knows of spiritual things, and then tell me 
whether his understanding be not dark ? How 
much apter is he to will evil than good ;. and then 
tell me, whether his will be not crooked? And 
how strong desires he hath after the pleasures of 
sin, and what cold &nd faint ones towards God 
and goodness,, and then tell me whether his 
affections be not disordered and rebellious, even 
against the voice of his own reason within him ? 
Now as in bodily diseases, the first step to the 
cure is to know the cause of the sickness ; so 
likewise here, it is very necessary for us to know 
how the Soul first fell into this diseased condi- 
tion ; and that I shall now briefly tell you. 

xii. God created the first man Adam without 
sin, and endued his soul with the full knowledge 
of his duty, and, with such a strength that he 
The first might, if he would, perform all that 
Covenant. was required of him. Having thus 
created him, he makes a covenant or agreement 
with him to this purpose. That if he continued in 
obedience to God, without committing sin; then, 



of Caring for the Soul. xin 

first, that strength of Sou t, which he then had, 
should still be continued to him ; and, secondly, 
that he should never die, but be taken up into 
heaven, there to be happy for ever : But, on the 
other side, if he committed sin, and disobeyed 
God, then both he and all his children after him 
should lose that knowledge and that perfect 
strength, which enabled him to do all that God 
required of him; and, secondly, should be sub- 
ject to deathy and not only so, but to eternal 
damnation in helL 

xi a. This was the agreement made with Adam,. 
and all mankind in him (which we usually cald 
the first covenant) upon which God gave J dam a 
particular commandment', which was no more but 
this, That he should not eat of one only tree of 
that garden wherein he had placed him. But he, 
by the persuasion of the devil, eats of that tree, 
disobeys God, and so brings that curse upon him- 
self and all his posterity. And so by that one sin 
of his, he lost both the full knowledge of his duty, 
and the- power of performing it : And we, being 
born after hhdmage, did so likewise, and so are 
become both ignorant in discerning what we 
ought to do> and xveak and unable to the doing 
of it, having a backwardness to all good, and an 
aptness and readiness to all evil: like a sick sto- 
mach, which loaths all wholesome food, and 
longs after such trash as may nourish the disease. 
xiv. And now you see where we got this 
sickness of Soul, and likewise, that it is like to 
prove a deadly one; and therefore, I presume I 
need say no more, to assure you our Souls are 
in danger. It is more likely you will from this 



xiv Preface. Of the Necessity 

description think them hopeless : But that you 
may not from that conceit excuse your neglect of 
them, I shall hasten to shew you the contrary, 
by proceeding to the fourth motive of care. 

xv. That fourth motive is the likelihood that 
That our care will our care will not be in vain, but 
not be in vain. that it will be a means to pre- 

serve the thing cared for : Where this is wanting, 
it disheartens our care. A physician leaves his 
patient when he sees him past hope, as knowing 
it is then in vain to give him any thing : But on 
the contrary, when he sees hope of recovery, he 
plies him with medicines. Now in this very re- 
spect we have a great deal of reason to take care 
of our Souls, for they are not so far gone, but 
they may be recovered : nay, it is certain, they 
will if we do our parts towards it. 

xvi. For though by that sin of Adam, all man- 
kind were under the sentence of eternal con- 
demnation, yet it pleased God so far to pity our 
misery as to give us his Son, and in him to make a 
new covenant with us, afterwe had broken therirst. 

xvii. This second Covenant was naade with 
The second Adam, and us in him, presently after 
Covenant, his fall, and is briefly contained in 
those words, Gen. iii. 13. where God declares 
that the seed of the woman shall break the Ser>- 
penfs head ; and this was made up, as the first 
was, of some mercies to be afforded by God, 
and some duties to be performed by us. 

xvin. God therein promises to send his only 
Son, who is Goa I equal .with himself, to earth, to 
become man, like unto us in all tilings, sin only 
excepted /and he to do for us these several things,. 



of Caring for the Soul. x v 

xix. First 9 to make known to us the whole 
will of his Father : in the performance whereof 
we shall be sure to be accepted and rewarded by 
him. And this was one great part of his busi- 
ness, which he performed in those many sermons 
and precepts we find set down in the Gospel. 
And herein he is our Prophet, it being the work 
of a Prophet of old not only to foretell but to 
teach. Our duty in this particular is to hearken 
diligently to him, to be most ready and desirous 
to learn that will of God, which he came from 
heaven to reveal to us. 

xx. The second thing he was to do for us was 
to satisfy God for our sins ; not only that one 
of Adam, but all the sins of all mankind that 
truly repent and amend ; and by this means to 
obtain for us forgiveness of sins, the favour of 
God, and so to redeem us from hell and eternal 
damnation, which was the punishment due to 
our sin. All this he did for us by his death. 
He offered up himself a sacrifice for the sins of 
all those who heartily bewail and forsake them : 
And in this he is our Priest, it being the priest's 
office to offer sacrifice for the sins of the people* 
Our duty in this particular is, first, truly and 
heartily to repent us of, and forsake our sins, with- 
out which they will never be forgiven us, though 
Christ hath died. Secondly, steadfastly to believe, 
that if we do that, we shall have the benefits of 
that sacrifice of his ; all our sins, how many and 
great soever, shall be forgiven us, and we saved 
from those eternal punishments which were due 
unto us for them. Another part of the. priest's 
office was blessing and pray big for the people ; 



xvi Preface. Of the Necessity 

and this also Christ performs to us. It was his 
special commission from his Father to bless us, 
as St. Peter tells us, Acts iii. 26\ God sent his 
son Jesus to bless you : and the following words 
shew wherein that blessing consists, in turning 
away every one of you from his iniquities.. Those 
means which he has used for the turning us from 
our sins, are to be reckoned of all other the 
greatest blessings.; and for the other part, that of 
praying, that he not only performed on earth, 
but continues still to do it in heaven ; he sits on 
the right hand of God and makes requests for us, 
Rom. viii. 34. Our duty herein is not to resist 
this unspeakable blessing of his, but to be willing 
to be thus blessed, in the being turned from our 
sins: and not to make void and fruitless all his 
prayers and intercessions fox us, which will never 
prevail for us, whilst we continue in them* 

xxi. The third thing that Christ was to do 
for us, was to enabk us, orgive us strength to do 
what God requires of us. This he doth, y*V\s^, 
by taking off from the hardness of the law given 
to Adam, which was never to commit the least 
sin, upon pain of damnation : and requiring of 
us only an honest and hearty endeavour to do 
what we are able, and where we fail, accepting of 
sincei^e repentance. Secondly, by sending his 
Holy Spirit into our hearts, to govern and rule us, 
to give us strength to overcome temptations to 
sin, and to do all that he now under the Gospel 
requires of us. And in this he is our King ; it 
being the office of a King to govern and rule, 
and to subdue enemies. Our duty in this par- 
ticular is to give up ourselves obedient subjects 



of Caring for the Sou l. xvii 

of his, to be governed and ruled by him, to 
obey all his laws, not to take part with any 
rebel, that is, not to cherish any one sin, but di- 
ligently to pray for his grace to enable us to 
subdue all, and then carefully to make use of it 
to that purpose. 

xxn. Lastly. He has purchased for all that 
faithfully obey him, an eternal, glorious inheri- 
tance, the kingdom of heaven, whither he is gone 
before to take possession for us. Our duty here- 
in is to be exceeding careful that we forfeit not 
our parts in it, which we shall certainly do, if 
we continue impenitent in any sin : Secondly, 
not to fasten our affections on this world, but to 
raise them according to the precept of the Apos- 
tle, Co L iil. 2. Set your affections on things 
above, and not on things on the earth ; conti- 
nually longing to come to the possession of that 
blessed inheritance of ours, in comparison 
whereof all things here below should seem vile 
and mean to us. 

xxiii. This is the sum of the second Cove* 
nant we are now under; wherein you see what 
Christ hath done, how he executes these three 
great offices of King, Priest, and Prophet ; as 
what is required of us, without our faithful per- 
formance of which, all that he hath done shall 
never stand us in any stead ; for he will never be 
a Priest to save any, who take him not as well for 
their Prophet to teach, as \kmvKing\o rule them: 
Nay, if we neglect our part of this Covenant, 
our condition will be yet worse, than if it had 
never been made; for then we shall be to answer, 
not for the breach of the law only,' as in thejirst, 
but for the abuse of mercy, which is of all sins 



xviii Preface. Of the Necessity 

the most provoking. On the other side, if we 
faithfully perform it, that is, set ourselves hear- 
tily to the obeying of every precept of Christ, 
not going on wilfully in any one sin, but bewail- 
ing and forsaking whatever we have formerly 
been guilty of, it is then most certain, that all the 
fore- mentioned benefits of Christ belong to us. 

xxiv. And now you see how little reason 
you have to cast off the care of your Souls upon 
a conceit they are past cure, for that it is plain 
they are not : nay, certainly they are in that very 
condition, which of all others make them fittest 
for our care. If they had not been thus redeemed 
by Christ, they had been then so hopeless, that 
care would have been in vain : On the other 
side, if his redemption had been such, that all 
men should be saved by it, though they live as 
they list, we should have thought it needless to 
take care for them, because they were safe with* 
out it. But it hath pleased God so to order it, 
that our care must be the means by which they 
must receive the good, even of all that Christ 
hath done for them. 

xxv. And now, if after all that God hath 
done to save these Souls of ours, we will not be- 
stow a little care on them ourselves, we very well 
deserve to perish, lis. physician should under- 
take a patient, that was in some desperate disease, 
and by his skill bring him so far out of it, that 
he w r as sure to recover if he would but take 
care of himself, and observe those ?*ules the phy- 
sician set him ; would not you think that man 
weary of his life, that would refuse to do that ? 
So certainly that man is weary of his Soul 3 wil- 



of Caring for the Soul. xix 

fully casts it away, that will not consent to those 
easy conditions, by which he may save it. 

xxvi. You see how great kindness God hath 
to these Souls of ours; the whole Trinity father, 
Son, and Holy Ghost, have all done their parts 
for them. The Father gave his only Son ; the 
Son gave himself, left his glory, and endured the 
bitter death of the cross, merely to keep our 
Souls from perishing ; the Holy Ghost is become, 
as it were, our attendant, waits upon us with con- 
tinual offers of his grace, to enable us to do that 
which may preserve them : nay, he is so desirous 
we should accept those offers of his, that he is 
said to be grieved when we refuse them, Ephes. 
iv. 30. Now what greater disgrace and affront 
can be put upon God than to despise what he 
thus values ! That those Souls of ours which 
Christ thought worthy every drop of his blood, 
we should not think worth any part of our care ? 
We use, in things of the world, to rate them 
according to the opinion of those who are best 
skilled in them : Now certainly God, who made 
our Souls* best knows the worth of them ; and 
since he prizes them so high, let us, (if it be 
but in reverence to him) be ashamed to neglect 
them ; especially now that they are in so hope- 
ful a condition, that nothing but our own care- 
lessness can possibly destroy them. 

xxvu. I have now briefly gone over those 
four motives of care I at first proposed, which are 
each of them such as never misses to stir it up 
towards the things of this world : and I have also 
shewed you how much more reasonable, nay ne- 
cessary it is, they should do the like for the Soul. 
And now what can I say more, but conclude in the 



xx Preface. Of the Necessity, &c. 

words of Isaiah xlvi.8 . Remember this, and shew 
yourselves men ; that is, deal with your Soul as 
your reason teaches you to do with all other 
things that concern you. And sure this common 
justice binds you to ; for the Soul is that which 
furnishes you with that reason which you exer- 
cise in all your worldly business; andshall iheSoul 
itself receive no benefit from that reason which it 
affords you ? This is, as if the master of the fa- 
mily, who provides food for his servants, should 
by them be kept from eating any himself, and so 
remain the only starved creature in his house. 

xxv in. And asjW/ceties you to this, so 
mercy doth likewise : You know the poor Soul 
will fall into endless and unspeakable miseries if 
you continue to neglect it, and then it will be 
too late to consider it. The last refuge you can 
hope for is God's mercy ; but that you have de- 
spised and abused, and with what face can you, 
in your greatest need, beg for his mercy to your 
Souls, when you would not afford them your own? 
No, not that common charity of considering 
them, of bestowing a few of those idle hours, you 
know not scarce how to pass away upon them ? 

xxix. Lay this to your hearts as ever you 
hope for God's pity, when you most want it; be 
sure in time of pity yourselves, by taking that due 
care of your precious Souls which belong to them. 

xxx If what hath been said hath persuaded 
you to this so necessary a duty, my next work will 
be to tell you how this care must be employed ; 
and that, in a word, is in the doing of all those 
things which tend to the making the Soul happy 5 
which is the end of our care : and what those 
are, I come now to shew you* 



SUNDAY I. 

Of the Duty of Man by the light of Nature, by 
the light of Scripture : The three great 
Branches of Man's Duty to God, Ow*selves, 
our Neighbour: Our Duty to God; of 
Faith, of the Promises, of Hope, of Love, 
of Fear, of Trust. 

The Benefits purchased for us by Christ, are 
such as will undoubtedly make the Soul happy; 
for eternal Happiness itself is one of them : 
But because these benefits belong not to us, till 
we perform the condition required of us, who- 
ever desires ( the happiness of his Soul, must set 
himself to the performing of that condition. 
What that is, I have already mentioned in the ge- 
neral, That it is the hearty, honest endeavour of 
obeying the whole will of God. But then that Will 
of God containing under it many particulars, 
it is necessary we should also know what those 
are ; that is, what are the several things that 
God now requires of us, our performance where- 
of will brkig us to everlasting happiness, and 
the neglect to endless misery. 

ii. Of these things there are some which God 
hath so stamped upon our souls, that ofthe hght 
we naturally know them : that, as we of Nature. 
should have known them to be our duty though 
we had never been told so by the Scripture. 
That this is so, we may see by those heathens 



2 The Whole Duty of Man. [Sund. 1 . 

who having never heard of either Old or New 
Testament,do yet acknowledge themselves bound 
to some general duties, as to worship God, to 
be just, to honour their parents and the like ; 
and as St. Paul saith, Rom, ii. 1 5. Their con- 
sciences do in those things accuse or excuse 
them ; that is, tell them whether they have done 
what they should in those particulars, or not. 

in. Now though Christ hath brought greater 
light into the world, yet he never meant by it to 
put out any of that natural light, which God 
hath set up in our Souls : Therefore let me here, 
by the way, advise you not to walk contrary 
even to this lesser light ; I mean not to venture 
on any of those acts, which mere natural con- 
science will tell you are sins. 

iv. It is just matter of sadness to any Christian 
heart to see some in these days who profess much 
of religion, and yet live in such sins as a mere 
heathen would abhor : men that pretending to 
higher degrees of light and holiness than their 
brethren do, yet practise contrary to all the rules 
of common honesty, and make it a part of their 
Christian liberty so to do ; of whose seducement 
it concerns all that love their Souls to beware ! 
and for that purpose let this be laid as a foun- 
dation, That that religion or opinion cannot be 
of God, which alloxvs men in any wickedness. 

v. But though we must not put out this light, 
which God hath thus put into our Souls, yet this 
is not the only way whereby God hath revealed 
his will ; and therefore we are not to rest here, 
but proceed to the knowledge of those other 
things, which God hath by other means revealed. 






Sund. 1.] The Light of Scripture. 3 

vi. The way for us to come to know them is 
by the Scriptures, wherein are set The light of 
down those several commands of God Scripture. 
which he hath given to be a rule of our Duty. 

vii. Of those, some were given before Christ 
came into the world, such are those precepts we 
find scattered throughout the Old Testament, but 
especially contained in the Ten Commandments, 
and thatexcellent book of Deuteronomy ; others, 
were given by Christ, who added much, both to 
the law implanted in us by nature, and that of 
the Old Testament ; and those you will find in 
the New Testament, in the several precepts 
given by him and his Apostles, but especially in 
that divine Sermon on the Mount, set down in 
the vth, vith, and viith chapters of St. Matthew's 
gospel. 

vin. All these should be severally spoken to; 
but because that would make the discourse very 
long, and so less fit for the meaner sort of men, 
for whose use alone it is intended, I chuse to 
proceed in another manner, by summing up all 
these together, and so, as plainly as I can, to lay 
down what is now the duty of every Christian. 

ix. This I find briefly contained in the words 

Of the Apostle, Tit. ii. 12. That The three great 

we should live soberly, righteously, branches of 
and Godly, in this present world; **>** 
where the word soberly, contains our duty to our- 
selves ; righteously, our duty to our neighbour ; 
and godly, our duty to God. These therefore 
shall be the heads of my discourse, our Duty 
to God, Ourselves, and our Neighbour. I 
begin with that to God, that being the best 






4 The Whole Duty of Man. [Sund. .1 . 

ground-work whereon to build both the 
other, 

x. There are many parts of our Duty t 
God: The two chief are these ; First, to ac 
Bit t God knowledge nuT1 t0 De God ; Second- 
ly, to have no other. Under these 
are contained all those particulars, which make 
up our whole duty to God, which shall be shewed 
in their order. 

xi. To acknowledge him to be God, is to 
Acknowledging believe him to be an infinite glo- 
Mm to be God. rious Spirit, that was from ever- 
lasting, without beginning, and shall be to 
everlasting without end : That he is our Crea- 
tor, Redeemer, Sanctifier, Father, Son, and 
Holy Ghost, one God, blessed for ever : 
That he is subject to no alteration,, but is un- 
changeable : That he is no bodily substance, 
such as our eyes may behold, but spiritual and 
invisible, whom no man hath seen or can see, as 
the Apostle tells us, 1 Tim. vi. lo\ That he is 
infinitely great and excellent, beyond all that 
our wit or conceit can imagine; That he hath 
received his being from none, and gives being 
to all things. 

xu. All this we are to believe of him, in re- 
gard to his essence and being : But besides this, 
he is set forth to us in the Scripture by several 
excellencies, as that he is of infinite Goodness 
and Mercy, Truth, Justice, Wisdom.Power, All- 
sufliciency, Majesty; that he disposes and governs 
all Things by his Providence, that he knows all 
Things, and is present in all places: these are by 
divines called the Attributes of God,and all these 



Sund. 1.] Of Faith. 5 

we must undoubtedly acknowledge, that is, we 
must firmly believe all these divine excellencies 
to be in God, smd that in the greatest degree; 
and so that they can never cease to be in him, he 
can never be other than infinitely good, merci- 
ful^ true. &c. 

xm. But the acknowledging him for our 
God signifies yet more than this ; it means that 
we should perform to him all those several parts 
of duty which belongs from a creature to his 
God : what those are, I am now to tell you. 

xiv. The first is 'Faith, or Belief: not 
only that forementioned of his essence and . 
attributes, but of his word ; the believing 
most firmly, that ail that he saith is perfectly 
true. This necessarily arises from that attribute, 
his truth ; it being natural for us to believe 
whatsoever is said by one of whose truth we are 
confident. Now the Holy Scriptures being the 
JVordof God, we are therefore to conclude, that 
all that is contained in them is most true. 

xv. The things contained in them are of 
these four sorts : first affirmations, cf^g Af- 
such are all the stories of the Bible, firmatwns. 
when it is said such and such things came so and 
so to pass ; Christ was born of a Virgin, was laid 
in a manger, 8§e. And such also are many points 
of doctrine, as that there are Three Persons in 
the Godhead, that Chiist is the Soti of God, and 
the like. All things of this sort thus delivered in 
Scripture, we are to believe most true. And not 
only so, but because they are all written for our 
instruction, we are to consider them for that 
purpose; that is, by them to lay that foundation 
B 



6 The Whole Duty of Man. (Sand. L 

of Christian knowledge, on which we may build 
a Christian life. 

xvi. The second sort of things contained in 
Commands. l ^ e Scripture, are the Commands, that 
is, the several things enjoined us by 
God to perform ; these we are to believe to come 
from him, and to be most just and fit for him 
to command : But then this belief must bring 
forth obedience, that what we believe thus fit to 
he done, be indeed done by us ; otherwise our 
belief that they come from him, serves but to 
make us more inexcusable. 

xvii. Thirdly, the Scripture contains threat- 
enings; many texts there are which 
atl S s - threaten to them that go on in their 
sins, the wrath of God ; and under that, are con- 
tained all the punishments and miseries of this 
life, both spiritual and temporal, and everlasting 
destruction in the life to come. Now, we are 
inost stedfastly to believe, that these are God's 
threats, and that they will certainly be performed 
to every impenitent sinner. But then the use we 
are to make of this belief, is to keep from those 
sins to which this destruction is threatened ; 
.otherwise our belief adds to our guilt, that will 
wilfully go on in spite of those threatenings. 

xviii. Fourthly, the Scripture contains pro- 
p mises, and those both to our Bodies 

and our Souls ; for our Bodies, there 
are many promises that God will provide for them 
what he sees necessary ; I will name only one, 
Matt, \l S..i. Seek ye first the kingdom of God, 
and his righteousness, and all these things, that 
is, all outward necessaries, shall be added unto 
X 



Sund. 1.] Of Faith. 7 

you. -But here it is to be observed, that we must 
first seek the kingdom of God, and his righteous- 
ness, that is, make it our first and greatest care 
to serve and obey him, before this promise even 
of temporal good things belong to us. To the 
Soul there are many and high promises ; as, first, 
that of present ease and refreshment, which we 
find, Matt. xi. 29. Take my yoke upon you, and 
learn of me, and ye shall find rest unto your 
souls: But here it is apparent, that before this 
rest belongs to you, we must have taken on us 
Christ's yoke, become his servants and disciples. 
Finally, there are promises to the Soul even of 
all the benefits of Christ; but yet those only 
to such as perform the condition required ; that 
is, pardon of sins to those that repent of them ; 
increase of grace to those that diligently make 
use of what they have already, and humbly pray 
for more ; and eternal salvation to those that 
continue to their lives end in hearty obedience 
to his commands. 

xix. This belief of the promises must there- 
fore stir us up to perform the condition; and till 
it do so, we can in no reason expect any good 
by them ; and for us to look for the benefit of 
them on other terms, is the same mad presump- 
tion that it would be in a servant to challenge 
his master to <rive him a reward for having done 
nothing of his work, to which alone the reward 
was promised : You can easily resolve what an- 
swer were to be given to such a servant, and the 
same we are to expect from God in this case. 
Nay, farther, it is sure God hath given these 
promises to no other end, but to invite us to 
b 2 



8 The Whole Duty of Man. [Simcl, 1. 

holiness of life; yea, he gave his Son, in whom 
all his promises are, as it were summed up, for 
this end. We usually look so much at Christ's 
coming to satisfy for us, that we forget this other 
part of his errand. But there is nothing surer, 
than that the main purpose of his coming into 
the world, was to plant good life among men. 

xx. This is so often repeated in Scripture, 
that no man that considers and believes what he 
reads, can doubt of it. Christ himself tells us, 
Matt. ix. 13. He came to call Sinners to repent- 
ance. And St. Peter, Acts iii. 26\ tells us, that 
God sent his Son Jesus to bless us, in turning 
every one of us from his iniquities ; for it seems, 
the turning ns from our iniquities, was the 
greatest special blessing which God intended us 
in Christ. 

xx r. Nay, we are taught by St. Paul, that 
this was the very end of his death also, Tit. ii. 14. 
Who gave himself for our Sins, that he might re- 
deem us from all inquity, and purify to himself 
a peculiar people zealous of good xvorks. And 
.again, Gal. i. 4. who gave himself for us, thai 
he might deliver us from this present evil world, 
that is, from the sins and ill customs of the 
world. Divers other texts there are to this pur- 
pose ; but these I suppose sufficient to assure 
any man of this one great truth, that all that 
Christ hath done for us, was directed to the 
end, the bringing us to live Christianly : or in the 
words of St Paul, to teach us, that denying 
iinqodliness, and wordly lusts, we should live so- 
jberly, righteously, and godly, in this present world. 

xxii. Now we know Christ is the foundation 
joi all the promises ; in him all the promises of 



Sand. ].] Of Faith. 9 

God are Yea ami Amen, 2 Cor. i. 20. And there- 
fore if God gave Christ to this end, certainly the 
promises are to the same also. And then how 
great an abuse of them is it to make them serve 
lor purposes quite contrary to what they were 
intended ; namely, to the encouraging us in sins, 
which they wili certainly do, if we persuade our- 
selves they belong to us, how wickedly soever 
we live. The Apostle teaches us another use of 
them, 2 Cor. vii. 1. Having therefore these pro- 
mises, let us cleanse ourselves from oil jilt hiness 
of the flesh and spirit, perfecting holiness in the 
fear of God. When we do thus, we may justly 
apply the promises to ourselves, and with com- 
fort expect our parts in them. But till then, 
though these promises be of certain, truth, yet 
Me can reap no benefit from them, because we 
are not the persons to whom they are made ; 
that is, we perform not the condition required 
to give us right to them. 

xx i n. This is the faith or belief required of 
us, toward the things God hath revealed to us 
in the Scripture, to wit, such as may answer the 
end for which they were so revealed, that is, the 
bringing us to good lives ; the bare believing 
the truth of them, without this, is no more than 
the devils do, as St. James tells us, Chap. ii. 
19. Only they are not so unreasonable as some 
of us are ; for they will tremble, as knowing well 
this faith will never do them any good. But 
many of us go on confidently, and doubt not 
the sufficiency of our faith, though we have not 
the least fruit of obedience to approve it by ; let 
such hear St James's judgment in the point, 
B 3 



1 The Whole Duty of Man. [Sund. 1 . 

Chap. ii. 26. As the body without the spirit is 
dead; so faith, if it hath not works , is dead also. 

xxiv. A second duty to God is Hope ; that 
Hone ls > a comfortable expectation of those 

good things he hath promised. But 
this, as I told you before of faith, must be such as 
agrees to the nature of the promises, which being 
such as requires a condition on our part, we can 
hope no farther than we make that good ; or if 
we do, we are so far from performing by it this 
Presump- duty of Hope, that we commit the 
Hon. great sin of presumption, which is 

nothing else but hoping where God hath given 
p.s no ground to hope : This every man doth, 
that hopes for pardon of sins, and eternal life, 
without that repentance and obedience to which 
alone they are promised : the true hope is that 
which purifies us, St. John saith, 1 Ep. iii. 3. 
Every man that hath this hope in him, purifieth 
himself, even as he is pure ; that is, it makes 
him leave his sins, and earnestly endeavour to 
be holy as Christ is ; and that which doth not 
so, how confident soever it be, may well be con- 
cluded to be but that hope of the hypocrite, 
which Job assures us shall perish. 

xxy. But there is another way of transgress- 
. ing his duty, beside that of presump- 

espan. ^.^^^ ^^^ ^ at . g ^ i) es p era tion ; by 

which I mean not that which is ordinarily so 
called, viz.. the despairing of mercy, so long as 
we continue in our sins ; for that is but just for 
us to do \ But I; mean such a Desperation as 
makes us give over Endeavour, that is, when a 
man sees he is not at the present such a one as 



Sund. I.J Of Hope. 11 

the promises belong to, concludes he can never 
become such) and therefore neglects all duty, 
and goes on in his sins. This is indeed the sin- 
ful Desperation^ and that which, if it be con- 
tinued in, must end in Destruction. 

xxvi. Now the work of hope is to prevent 
this, by setting before us the generality of the 
promises* that they belong to all that will but 
perform the condition. And therefore, though 
a man have not hitherto performed it, and so 
hath yet no right to them, yet Hope will tell 
him, that that right may yet be gained, if he will 
now set heartily about it. It is therefore strange 
folly for any man* be he never so sinful, to give 
up himself for lost, when, if he will but change 
his course, he shall be as certain to partake of 
the promises of mercy, as if he had never gone 
on in those- former sin sv 

xxvii. This Christ shews us in the parable 
of the Prodigal, Lukexv. where we see that sou 
which had run away from his father, and had 
consumed the portion given him in riotous liv- 
ing, was yet upon his return and repentance, 
used with as much kindness by the father, as he 
that had never offended, nay, with higher, and 
more passionate expressions of love. The intent 
of which parable was only to shew us, how gra- 
ciously our heavenly Father will receive us, how 
great soever our former sins have been, if we shall 
return to him with true sonow for what is past,, 
and sincere obedience for the time to come : 
Nay, so acceptable a thing is it to God to have 
any sinner return from the error of his ways, that 
there is a kind of triumph in heaven for it, Thtrc 
^4* 



1 2 The Whole Duty of Man. [Sund. 1 . 

is joy in the presence of the Angels of God over 
one sinner that repent eth, Luke xv. 1 0. And now, 
who would not rather choose by a timely repent- 
ance to bring joy to Heaven, to God, and his 
holy angels, than by asullenDesperation to please 
Satan and his accursed spirits; especially when 
by the former we shall gain endless happiness to 
ourselves, and bv the latter as endless torments? 

xxvin. A third duty to God is Love: 
Love, its There are two common motives of 
Motives. Love among men ; the one the good- 
ness and excellency of the person, the other his 
particular kindness and love to us : And both 
these are in the highest degree in God. 

xxix. First, He is of infinite goodness and 
God's Ex- Excellency in himself; this you were 
edlencjfi before taught to believe in him, and 
no man can doubt it that considers but this one 
thing, That there is nothing good in the world, 
but what hath received all its goodness from 
God ; his goodness is as the sea, or ocean, and 
the goodness of all creatures but as some small 
streams flowing from the sea. Now you would 
certainly think him a madman that should say, 
the sea were no greater than one little brook : 
and certainly it is no less folly to suppose that 
the goodness of God doth not as much (nay, 
infinitely more) exceed that of all creatures. Be- 
sides, the goodness of the creature is imperfect, 
and mixed with much evil ; but his is pure and 
entire without any such mixture. He is j>er- 
fectly holy, and cannot be tainted with the least 
impurity, neither can be the author of any to 
us : for though he be the cause of all the good- 



Sund. 1.} Of Love of God. 13 

ness in us, he is the cause of none of our sins. 
This St. James expressly tells us, Chap. i. 13. 
Let no man say when he is tempted i I am tempted 
of God, for God cannot he tempted with evil, 
mither tempt eth he any man. 

xxx. But, secondly, God is not only thus 
good in himself, but he is also wonderful His Kind- 
good, that is, kind and merciful to us. nesstous - 
We are made up of two parts, a soul and a body. 
and to each of these God hath expressed infinite 
mercy and tenderness. Do but consider what 
was before told you of the Second Covenant, 
and the mercies therein offered even Christ him- 
self and all his benefits, and also that he offers 
them so sincerely and heartily, that no man can 
miss of enjoying them but by his own default. For 
he doth most really and affectionately desire we 
should embrace them, and live ; as appears by 
that solemn oath of his, Ezek.xxxYn.l i. As I live, 
saith the Lord, I have no pleasure in the death of 
the wicked,but that the wicked tut n from his way 
and live : Whereto he adds this passionate ex- 
pression, Turn ye, turn ye from your evil zvays, 
for why will ye die f 'i o the same purpose you 
may read, Ezek. xv'm. Consider this,' I say, 
and then surely you cannot but say, he hath 
great kindness to our sou is. Nay, let every 
man but remember with himself the many calls 
he hath had to repentance and amendment; 
sometimes outward by the Word, sometimes 
inward by the secret whispers of God's Spirit in 
his heart, which were only to woo and iiltreat 
him to avoid eternal misery, and to accept of 
eternal happiness ; let him, I say remember 
B 5 



1 4 The Whole Duty of Man. [Sun A 1 . 

these, together with those many other means 
God hath used toward him for the same end, 
and he will have reason to confess God's kind- 
ness not only to men's Souls in general, but to 
his own in particular. 

xxxi. Neither hath he been wanting to our 
Bodies; all the good things they enjoy, as health, 
strength, food, raiment, and whatever else con- 
cerns them, are merely his gifts ; so that indeed 
it is impossible we should be ignorant of his 
mercies to them, all those outward comforts and 
refreshments we daily enjoy, being continual 
effects and witnesses of it : and though some 
enjoy more of these than others, yet there is no 
person but enjoys so much in one kind or other, 
as abundantly shews God's mercy and kindness 
to him in respect of his Body. 

xxxii. And now surely you will think it but 
reasonable we should love him, who is in all res- 
pects thus lovely : Indeed, this is a duty so gene- 
rally acknowledged, that if you should ask any 
man the question, whether he loved God or no, 
he would think you did him great wrong to 
doubt of it ; yet for all this, it is too plain, that 
there are very few that do indeed love him : and 
this will soon be proved to you, by examining 
a little what are the common effects of love, 
which we bear to men like ourselves; and then 
trying whether we can shew any such fruits of 
our Love to God. 

xxxi i r. Of that sort there are divers ; but 
Fruit of Love, Be- for shortness, I will name but 

sire of Phasing. twQ# ^ e £ f ^ \ s a desire of 

Pleasing the second, a desire of Enjoyment. 



Sund. 1.] OfloveofGcd. 15 

These are constantly the fruits of Love. For 
the first, it is known by all, that he that loves 
any person, is very desirous to approve himself 
to him, to do whatsoever he thinks will be pleas- 
ing to him; and according to the degree of 
Love, so is this desire more or less: Where we 
love earnestly* we are very earnest and careful 
to please. Now if we have indeed that love to 
God, we pretend to, it willbring forth this Fruit, . 
we shall be careful to please him in all things. 
Therefore as you judge of the tree by its fruits, 
so may you judge of our Love of God by this 
fruit of it ; nay, indeed, this is the way of trial 
which Christ himself hath given us, John xiv. 
15. If ye love me, keep my Commandments : and 
St. John tells us, 1 Ep. v. 3. That this is the 
Love of God, that we xvalk after his command* 
ments ; and where this one proof is wanting, it 
will be impossible to testify, our Love to God. 

xxxiv. But it must yet be farther consider- 
ed, that this Love of God must not be in a low or 
weak degree ; for besides that the motives to it, 
his excellency and his kindness, are in the high- 
est, the same commandment which bids us love 
God, bids us love him with all our hearts, and 
with all our strength ; that is, as much as is pos- 
sible for us, and above any thing else. And there- - 
fore to the fulfilling this commandment; it is ne- 
cessary we love him in that degree : and if we do * 
so, then certainly we shall have not only some 
slight and faint endeavours of pleasing, but 
such as are most diligent and earnest, such as 
will put us upon the most painful and costly-" 
b6 



1 6 The Whole Duty of Menu [Sund. 1 . 

duties, make us willing to forsake our own ease, 
goods, friends, yea, life itself, when we cannot 
keep them without disobeying God. 

xxxv. Now examine thyself by this: Hast 
thou this Fruit of Love to shew ? Dost thou make 
it thy constant and greatest care to keep God's 
Commandments? To obey him in ail things ? 
Earnestly labouring to please him to the utmost 
of thy power, even to the forsaking of what is 
dearest to thee in this world ? If thou dost, thou 
mayest then truly say, thou lovest God. But on 
the contrary, if thou wilfully eontinuest in the 
breach of many, nay, but of any one command 
of his, never deceive thyself, for the Love of 
God abides not in thee. This will be made 
plain to you, if you consider what the Scripture 
saith of such, as that they are enemies to God 
by their wicked zvorks, Col. i. 21. that the car- 
nal mind (and such is every one that continues 
wilfully in sin) is enmity against God, R ;m. viiL 
7. that he that sins wilfully, tramples underfoot 
the Son of God, and dot It despite unto the spirit 
of Grace } Heb. x. 29. and many the like. 
And therefore, unless you can think enmity, 
and trampling, and despite, to be fruits of Love, 
you must not believe you love God, whilst you 
go on in any wilful disobedience to him. 

xxxvi. A second fruit of Love, I told you, 
Desire <f was desire of Enjoying ; this is con- 
itnjoyivg. s tantly to be seen in our love to one 
another. If you have a friend whom you en- 
tirely love, you desire his conversation, wish to 
be always in his company ; and thus will it be 



Sund. 1.] Of Love of God. . ]? 

also in our love to God, if that be as great and 
hearty as this. 

xxxvi i. There is a two-fold enjoying of 
God, the one imperfect in this Life, the other 
more perfect and complete in the Life to come : 
That in this life is that conversation, as I may 
call it, which we have with God in his Ordi- 
nances,, in praying and meditating, in hearing 
his Word, in receiving the Sacrament ; which 
were all intended for this purpose, to bring- us 
to an intimacy and familiarity with God, by 
speaking to him, and hearing him speak to us. 

xxxviii. Now, if we do indeed love God, 
we shall certainly hugely value and desire these 
wavs of conversing with him : it being all we 
can have in this life, it will make us with Da- 
vid, esteem one Day in God's Courts better tlum 
a thousand, Psal. lxxxiv. 10. We shall be glad 
to have these opportunities of approaching to 
him ae often as it is possible, and be careful to 
use them diligently, to that end of uniting us 
still more to him : yea, we shall come to these 
spiritual exercises with the same cheerfulness we 
would- go to our dearest friend. And if indeed 
we do thus, it is a good proof of our Love. 

xxxi x. But I fear there are not many have 
this to shew for it, as appears by the common 
backwardness and unwillingness of men to come 
to these ; and their negligence and heartlessness 
when they are at them ; and can we think that 
God will ever own us for lovers of him, whilst 
we have such a dislike to his company, that we 
will never come into it but when we are dragged 
by fear, or shame of men, or some such worldly 



18 The Whole Duty of Man. [Sund. 

motive ? It is sure, you would not think that 
man loved you, whom you perceived to shun 
your company, and to be loth to come into your 
sight. And therefore be not so~ unreasonable 
as to say, you love God, when yet you desire 
to keep as far from him as you can. 

xl. But besides this, there is anotherenjoy- 
ment of God, which. is-more perfect and com- 
plete, and that is our perpetual enjoying of him 
in Heaven, where we shall be for ever united to 
him, and enjoy him not now and then only, 
for short spaces of time, as we do here, but con- 
tinually, without interruption or breaking oft'. 
And certainly if we have that degree of love to 
God we ought, this cannot but be most earnestly 
desired by us so much, that we shall think no la^ 
bour too great to compass it. The seven years 
that Jacob served for Rachel, Gen. xxix. c 20. 
seemed to him but afezv days, for the love that he 
had to her : and surely if we have love to God, 
we shall not think the service of our whole lives 
too dear a price for this full enjoyment of him : 
nor esteem all the enjoyments^)? the world worth 
the looking on in comparison thereof. 

xl i. If we can truly tell ourselves, we do 
thus long for this enjoyment of God, we may 
believe we love him. But I fear again there 
are but few that can thus approve their love. 
For if we look into men's lives, we shall see they 
are not generally so fond of this enjoyment, as 
to be at any pains to purchase it. And not only 
so, but it is to be doubted, there are many 
who if it were put to their choice, whether they 
would live here always, to enjoy the profit and 



lat 



Sund. ].] Of Fear of God. 19 

pleasure of the world, or go to heaven to enjoy 
God, would, like the children of Gad and Reu- 
ben, set up their rest on this side Jordan, Numb. 
xxxii. and never desire that heavenly Canaan ; 
so close do their affections cleave to things be- 
low ; which shews clearly they have not made 
God their treasure ; for then according to our 
Saviour's rule. Matt. vi. 21. their hearts would 
be with him. Nay, farther yet, it is too plain 
that many of us set so little value on this enjoy- 
ing of God, that we prefer the vilest and basest 
sins before him, and chuse to enjoy them, though 
by it we utterly lose our parts in him; which is 
the case of every man that continues wilfully in 
those sins. 

xlii. And now I fear according to these rules 
of trial, many that profess to love God, will be 
found not to do so. I conclude all with the words 
of St. John, 1 Ep. iii. 18. which though spoken 
of the love of our brethren, is very fitly applica- 
ble to this love of God, Let us not love in wordy 
neither in tongue, hut in deed, and in truth. 

xlii i. A fourth duty to God is Fear; 
this arises from the consideration both of 
his justice and his power; His justice is €ar ' 
such, that he will not clear the wicked ; and his 
power such, that he is able to inflict the sorest 
punishments upon them ; and that this is a reason- 
able cause of Fear, Christ himself tells us, Matt. 
x. j£8. Fear him xvho is able to destroy both soul 
and body in Hell. Many other places of Scrip- 
ture there are, which commend to us this duty, 
as Psal. iii 1 1* Serve the Lord with Fear ; Psal. 
xxxiv. 9* Fear the Lord, ye that be his Saints-; 



20 The Whole Duty of Man. [Sun'i 1. 

Prov. ix. 1 0. The Fear of the Lord is the begin- 
ning of Wisdom; and divers the like : And indeed 
ail the threatenings of wrath against sinners 
which we meet with in the Scripture, are only 
to this end, to work this fear in our hearts. 

xliv. Now this fear is nothingelse but such 
an awful regard of God, as may keep us from 
offending him. This the wise man tells us, 
Prov. xvi. 6. The fear of the Lord is to depart 
from evil: So that none can be truly said to 
fear God, that is not thereby withheld from sin : 
And this is but answerable to that common fear 
we have towards men : Whoever we know may 
hurt us, we will beware of provoking; and there- 
fore if we be not as wary of displeasing God, it 
is plain we fear men more than we do him. 

xl v. How great a madness this is, thus to 
The folly of fear- ^ ear men ahove God, will soon 
ingmciimuie appear, if we compare what man 

than God. can do lQ us with that which G()d 

can. And first, it is sure, it is not in the power 
of man (I might say Devils too) to do us any 
hurt, unless God permit and suffer them to do 
it; so that if we do but keep him our Friend, 
-we may say with the Psalmist, The Lord is on my 
side, I fear not what man can do unto me. For 
let their malice be ever so great, he can restrain 
and keep them from hurting us ; nay, he can 
change their minds towards us, according to that 
of the wise man. Prov. xvi, 7. When a man's 
ways please the Lord, lie maketh even his enemies 
to be at peace with him. A notable example of 
this we have in Jacob, Gen, xxxii. who, when 
his brother Esau was coming against him as an 



Sund. 1.] Of Fear of God. 21 

Enemy, God wonderfully turned bis heart, so 
that he met him with all the expressions of bro- 
therly kindness, as you may read in the next 
chapter. 

xLvr. But secondly, Suppose men were left 
at liberty to do thee what mischief they could ; 
alas ! their power goes but a little way ; they 
may perhaps rob thee of thy goods ; it may be 
they may take away thy liberty* or thy credit, or 
perchance thy life too; but that thou knowest is 
the utmost they can do. But now God can do 
all this when he pleases ; and that which is in- 
finitely more, his vengeance reaches even be- 
yond death itself, to the eternal misery both of 
body and soul in Hell ; in comparison of which, 
death is so inconsiderable that we are not to 
look upon it with any dread. Fear not them that 
hill the body, and after that have no more that 
they can do, saith Christ, Luke xii. 4. and then 
immediately adds, But I will forexvarn you 
whom you shall fear ; fear him who after he 
hath killed, hath power to cast into Hell, yea, I 
say unto you; fear him. In which words the 
comparison is set between the greatest ill we can 
suffer from man, the loss of life, and those sad- 
der evils God can inflict on us; and the latter 
are found to be the only dreadful things, and 
therefore God only is to be feared. 

xl vi i. But there is vet one thing farther con- 
siderable in this matter, which is this : It is pos- 
sible we may transgress against men, and tiiey 
not know it; I may perhaps steal my neighbour's 
goods, or defile his wife, and keep it so close 
that he shall not suspect me, and so never 



22 The JVhole Duty of Man. [Sand. R 

bring me to punishment for it. Bat this we can- 
not do with God, he knows all things, even the 
most secret thoughts of our hearts ; and there- 
fore though we commit a sin never so closely, 
he is sure to find us, and will as surely, if we do 
not timely repent, punish us eternally for it. 

x lvi 1 1. And now surety it cannot but be con- 
fest, that it is much safer displeasing men than 
God ; yet, alas ! ou>r practice is as if we be- 
lieved the direct contrary, there being nothing 
more ordinary with us, than for the avoiding of 
some present danger we fear from men, to rush 
ourselves upon the indignation of God. And 
thus it is with us, when either to save our estates, 
or credits or our very lives, we commit any sin ; 
for that is plainly the chusinc; to provoke God,. 
rather than man. 

xlix. But, God knows, this case of fear of 
men is not the only one wherein we venture to 
displease him ; for we commit many sins, to 
which we have none of this- temptation, nor 
indeed any other ; as for instance, that of com- 
mon swearing, to which there is nothing either 
of pleasure or profit to invite us. Nay, many 
times, we, who so4ear the mischiefs that other 
men may do to us, that we are ready to buy 
them off with the greatest sins> do ourselves bring 
all those very mischiefs upon us, by sins of our 
own ehusing. Thus the careless- prodigal robs 
himself of his estate ; the deceitful and dishonest 
man, or any that lives- in any notorious sin, 
deprives himself of his credit ; and the drunkard 
and glutton brings diseases on himself to the 
shortening his life. And can we think we do at 



Sund. 1.] Of Trust in God. £3 

all fear God, when that fear has so little power 
over us, that though it be hacked with the many 
present mischiefs that attend upon sin, it is not 
able to keep us from them ? Surely such men 
are so far from fearing God, that they rather 
seem to defy him, resolve to provoke him, what- 
soever it cost them ; either in this world, or the 
next. Yet so unreasonably partial we are to our- 
selves, that even such as these will pretend to 
this Fear : You may examine multitudes of the 
most gross scandalous sinners, before you shall 
meet with one that will acknowledge he fears not 
God. It is strange it should be possible for men 
thus to cheat themselves : but however it is cer- 
tain we cannot deceive God, he will not be 
mocked ; and therefore if we will not now so 
fear as to avoid sin, we shall one day fear when 
it will be too late to avoid punishment. 

l. A fifth duty to God, is that of Trusting 
in him, that is, depending and resting 
on him : And that is, first, in all dan- FrusU 
gers ; secondly, in all wants. We are to rest 
on him in all our dangers both spiritual and 
temporal. Of the first sort are all those temp- 
tations, by which we are in danger to be drawn 
to sin. And in this respect he hath promised, 
that if we resist the Devil, h e willjiee j n all spiritual 
from us, Jam. iv. 7. Therefore our Danger. 
duty is first, to pray earnestly for God's Grace 
to enable us to overcome the temptation ; and 
secondly, to set ourselves manfully to combat 
with it ; not yielding or giving consent to it in 
the least degree : And whilst we do this, we are 
confidently to rest upon God, that his grace will. 



24 The Whole Duly of Man. [Sund. I. 

be sufficient for us, that he will either remove 
the temptation, or strengthen us to withstand it. 

li. Secondly, in all outward and temporal 
luaUtem- Dangers we are to rest upon him, as 
poraL knowing that he is able to deliver us, 

and that he will do so it' he sees it best for us, 
and if we be such, to whom he hatli promised 
his protection, that is, such as truly fear him. 
To this purpose we have many promises in 
Scripture, PsaL xxxiv. 7. The Angel of the 
Lord tarrieth round about them that fear him > 
and delivereth them : And Psal. xxxiv. 20. The 
Lord deliver eth the souls of his Servant s y and all 
they that put their trust in him shall not be 
destitute ; and divers the like. 

And also we have many examples, as that of 
the three Children in the furnace, Dan. iii. that 
of Daniel in the lion's den, Dan. vi. and many 
others ; all which serve to teach us this one les- 
son, That if we go on conscionably in perform- 
ing our duty, we need not be dismayed for any 
thing that can befal us : for the God whom we 
serve is able to deliver us. 

lii. Therefore in all dangers we are first 

^ humbly to pray for his aid, and then 

tkiiJr' to rest ourselves cheerfully on him: 

ourselves assuring ourselves that he will give 

i/ any sin. ^^ ^ j ssue> ag s ^ a |j jjg mQst fof Q[}V 

good. But above all things, we must be sure to 
fix our dependence wholly on him, and not to 
rely on the creatures for help ; much less must 
we seek to deliver ourselves by any unlawful 
means, that is, by the committing of any sin ; for 
that is like Saul, 1 Sam. xxviii. 7. to go to the 



Sund. J.J Of Trust in God. 25 

witch 9 that is, to the Devil, for help ; such 
courses do commonly deceive our hopes at the 
present, and instead of delivering us out of our 
straits, plunge us in greater ; and those much 
more uncomfortable ones ; because then we want 
that which is the only support, God's favour 
and aid, which we certainly forfeit, w hen we 
thus seek to rescue ourselves by any sinful means. 
But supposing we could by such a way certainly 
free ourselves from the present danger : yet, 
alas ! we are far from having gained safety by 
it; we have only removed the danger from that 
which was less considerable, and brought it upon 
the most precious part of us, our souls ; like an 
unskilful physician, that to remove a pain from 
the finger, strikes it to the heart : we are there- 
fore grossly mistaken, when we think we have 
played the good husband in saving our liberties 
or estates, or lives themselves, by a sin ; we 
have not saved them, but madly over- bought 
them, laid out our very souls on them; and 
Christ tells us bow little we shall gain by such 
bargains, Matt. xvi. 2o\ What is a man profited, 
if he shall gain the whole world, and lose his own 
soul? Let us therefore resolve never to value any 
thing we can possess in this world at so high a 
rate, as to keep \% at the price of the least sin : 
But whenever things are driven to such an issue, 
that we must either part with some, perhaps all 
our worldly possessions, nay, life itself, or else 
commit sin, let us then remember, that this is 
the season for us to perform that great and ex- 
cellent duty of taking up the cross, which we can 
never so properly do as in this case : for our 



26 The Whole Duty of Man. [Sund. 1 . 

bearing of that, which we have no possible way 
of avoiding, can at most be said to be but the 
carrying of the cross ; but then only can we be 
said to take it up, when having a means of escap- 
ing it by a sin, we rather chuse to endure the 
cross than commit the sin, for then it is not laid 
on us by any unavoidable necessity, but we wil- 
lingly chuse it; and this is highly acceptable 
with God ; yea, withal so strictly required by 
him, that if we fail of performing it, when we 
are put to trial, we are not to be accounted 
followers of Christ, for so himself hath expressly 
told us, Matt. xvi. 24. If any man will come after 
me, let him deny himself, and take up his cross 
andj'olloiv me; and so again, Mark viii. 34. It 
were therefore a good point of spiritual wisdom 
for us, sometimes by some lower degrees of self- 
denial, to fit ourselves for this greater when we 
shall be called to it. We know he that expects 
to run a race, will before-hand be often breath- 
ing himself that he may not be foiled when he 
comes to run for the prize: In like manner, 
it will be fit for us sometimes to abridge our- 
selves somewhat of our lawful pleasure, or ease, 
or profit, so that we may get such a mastery 
over ourselves, as to be able to renounce all, 
when our obedience to God requires it. 

liii. And as we are thus to trust on God for 
In all Wants deliverance from dangers, so are we 
spiritual. likewise for supply of our Wants , and 
those again are either spiritual or temporal : Our 
spiritual Want is that of his grace to enable us 
to serve him, without which we can do nothing : 
And for this we are to depend on him, provided 



Sund. L] Of Trust in God. 27 

we neglect not the means, which are prayer, and 
a careful using of what he hath already bestowed 
on us: For then we have his promise for it, He 
wilt give the Holy Spirit to them that ask it, 
Luke xi. 13. and unto him that hath shall be 
given, Matt. xxv. 29. that is, to him that hath 
made a good use of thut grace he hath already, 
God xvill give more. We are not therefore to af- 
fright ourselves with the difficulty of those things 
God requires of us, but remember he commands 
nothing, which he will not enable us to perforin, 
if we be not wanting to ourselves. And there- 
fore let us sincerely do our parts, and confi- 
dently assure ourselves God will not fail of his. 

liv. But we have likewise temporal and 
bodily wants ; and for the supply of Temporal 
them we are likewise to rely on him. Wants. 
And for this also we want no promises, suppos- 
ing us to be of the number of them to whom 
they are made, that is, God's faithful servants : 
They that fear the Lord lack nothing, Ps. 
xxxiv. 9, 10. They that seek the Lord shall 
want no manner of thing that is good : again, 
Ps. xxxiii. 18, 19. Behold the eye of the Lord is 
upon them that fear him, upon them that hope 
in his mercy, to deliver their souls from death, 
and to feed them in tune of famine. Examples 
also we have of this, as we may see in the case 
of Elijah and the poor JVidozv, 1 Kings xvii. 
and many others. 

lv. We are therefore to look up to him for 
the provision of all things necessary for us, ac- 
cording to that of the Psalmist, the eyes of all 
wait upon thee, O Lord, and thou givest them 



28 The Whole Duty of Man. [Sund. 1 . 

i heir meat in due season. And our Saviour bath 
taught us to pray for our daily Bread; thereby 
teaching us that we are to live in continual de- 
pendance upon God for it. Yet I mean not by 
this that we should so expect it from God, as 
to give up ourselves to idleness, and expect to 
be fed by miracles: No, our honest industry 
and labour is the means by which God ordina- 
rily gives us the necessaries of this life ; and 
therefore we must by no means neglect that : He 
that will not labour, let him not eat, says the 
Apostle, 2 Thes. hi. 10. and we may believe God 
will pronounce the same sentence, and suffer 
the slothful person to want even necessary food. 
But when we have faithfully used our own en- 
deavour, then we must also look up to God for 
his blessing on it, without which it can never 
prosper to us. And having done thus, we may 
comfortably rest ourselves on his providence, 
for such a measure of these outward things, as 
he sees httest for us. 

lvj. But if our condition be such, that we 
are not able to labour, and have no other means 
of bringing in the necessaries of life to ourselves, 
yet even then we are cheerfully to rest upon God, 
believing that he who feeds the ravens, will, by 
some means or other, though ue know not what, 
provide for us, so long as he pleases we shall 
continue in this world ; and never in any case 
torment ourselves with carking and distrustful 
thoughts, but as the Apostle, 1 Pet. v. 7. Cast 
all our care upon him that caret h for us. 

lvii. This is earnestly prest by our Saviour, 
Matt. vi. where he abundantly shews the folly of 

4 



Sund. 1.] Of Trust in God. 29 

this sin of distrust. The place is a most excellent 
one, and therefore I shall set it down at large, 
ver. 25. Therefore I say unto you, Take no 
thought for your life, what ye shall eat, or what 
ye shall drink, neither for your body what ye shall 
put on. Is not the life more than meat, and the 
body than raiment f Behold thefozvls of the air y 
for they sow not, neither do they reap, nor gather 
into barns, yet your heavenly Father feedeth 
them.'— Are ye not much better than they? 
Which of you by taking thought can add one 
cubit to his stature ? And why take ye thought 
for raiment? Consider the lilies of the fie Id how 
they groxv, they toil not, neither do they spin, and 
yet I say unto you 3 that even Solomon in all his 
glory was not arrayed like one of these. Where- 
fore, if God so clothe the grass of the field, zvhich 
to-day is, and to-morrow is cast into the oven, 
shall he not much more clothe you, Oye of little 
Faith? Therefore take no thought, say big, what 
shall we eat? Or what shall we drink? Or where- 
withal shall we be cloathed? (for after all these 
things do the Gentiles seek) for your heavenly 
Father knoweth that ye have need of all these 
things. But seek ye first the kingdom of God and 
his righteousness, and then all these things shall 
be added unto you. Take therefore no thought for 
the morrow, for the morrow shall take thought 
for the things of itself, sufficient unto the day 
is the evil thereof. I might add many other Texts 
to this purpose ; but this is so full and convinc- 
ing, that I suppose it needless. 

lviii. All therefore that I shall The Bene- 
say more concerning this duty is, to jits of trust- 
put you in mind of the great Benefits illg ' inGo(L 
C 



50 The Whole Duty of Man. [Sund. 1. 

of it : as first, that by this trusting upon God 
you engage and bind him to provide for 
you. Men, you know, think themselves highly 
concerned not to fail those that depend and trust 
upon them; and certainly God doth so much 
more. But then, secondly, there is a great deal 
of ease and quiet in the practice of this duty ; it 
delivers us from all those carking and immo- 
derate cares, which disquiet our minds, break 
our sleep, and gnaw even our very heart. I 
doubt not but those that have felt them, need 
not be told they are uneasy ; but then, methinks, 
that uneasiness should make us forward to em- 
brace the means for the removing of them, and 
so we see it too often doth in unlawful ones ; 
men will cheat, and steal, and lie, and do any 
thing to deliver themselves from the fear of 
want ; but, alas ! they commonly prove but 
deceitful remedies : they bring God's curse on 
us, and so are more likely to betray us to want, 
than to keep us from it. But if you desire a 
certain and unfailing cure for cares, take this 
of relying upon God. 

lix. For what should cause that man to fear 
want that knows he hath one that cares for him, 
who is All-sufficient, and will not suffer him to 
want what is fit for him ? If a poor man had 
but a faithful promise from a wealthy person, 
that he would never suffer him to want, it is 
sure he would be highly cheered with it, and 
would not then think fit to be as carking as he 
was before : And yet a man's promise may fail 
us ; he may either grow poor and not be able, or 
he may prove false, and not be willing, to make 
£Ooa his word. But we know God is subject 



Sund. 2.] Of Humility. 31 

neither to impoverishing nor deceit ; and there- 
fore how vile an injury we do offer to him, if 
we dare not trust as much upon his promise, as 
we would that of a man? Yea, and how great 
a mischief do we do ourselves, by loading our 
minds with a multitude of vexatious and tor- 
menting cares, when we may so securely cast our 
burden upon God ; I conclude this in the words 
of the Apostle, Phil. iv. 6. Be careful for no- 
thing ; but in every thing by Prayer and Sup- 
plication, with thanksgiving, let your requests 
be made known unto God. 



SUNDAY II. 

Of Humility ; of Submission to God's Will in re- 
spect of Obedience ; of Patience in all Sorts of 
Sufferings ; and of Honour due to God in 
several Ways, in his House, Possessions, his 
Day, Word, Sacrament, &c. 

Sect. i. A Sixth Duty to God is Humility; 
that is, such a sense of our own meanness and 
his excellency, as may work in us lowly and 
unfeigned Submission to him : This H .,. 
Submission is two-fold; first, to his * ?y ' 

Will : secondly, to his Wisdom. 

ii. The Submission to his Will is also of two- 
sorts ; the Submission either of Obe- c * . . 

,. ' -r» • i r s^, Submission to 

dience or Patience: that ot Obe- God's wuijn 
dience, is our ready Yielding our- respect of Obe- 
selves up to do his Will ; so that when 



32 The Whole Duty of Man. [Sund. 2. 

God hath by his command made known to us 
what his pleasure is, cheerfully and readily to set 
about it. To enable us to do this, Humility is 
exceeding necessary ; for a proud person is, of 
all others, the unaptest to obey ; and we see men 
never pay an Obedience, but where they acknow- 
ledge the person commanding to be some way 
above them, and so it is here : If we be not tho- 
roughly persuaded that God is infinitely above 
us, that we are vileness and nothing in compari- 
son of him, we shall never pay our due obedience, 
in. Therefore, if you ever mean to obey en- 
tirely (as you must, if ever you mean to be saved) 
get your hearts possessed with the sense of that 
The great g reat unspeakable distance that is 
Distance between God and you. Consider 

between God fc m ag fog j g a Q Q( J Q f i n fi n it e ]y| a . 
annus. . , g-%% i 

jesty and Glory, and we poor worms 
of the earth : He infinite in power, able to do 
all things, and we able to do nothing, not so 
much as to make one hair white or black , as our 
Saviour speaks, Matt. v. 36. He of infinite 
purity and holiness, and we polluted and defiled, 
wallowing in all kind of sin and uncleanness : 
He unchangeable and constant, and we subject 
to change and alteration every minute of our 
lives : He eternal and immortal, and we frail 
mortals, that whenever he taketh away our 
breath, we die, and are turned again to our dust, 
Psal. civ. 29. Consider all this, I say, and you 
cannot but acknowledge a wide difference be- 
tween God and man ; and therefore may well cry 
out with Job, after he had approached so near to 
God, as to discern somewhat of his excellency, 



Sund. 2.] The Duty of Submission, S3 

Job xlii. 5, 6. Now mine eye seeth thee, where' 
fore I abhor myself, and repent in dust and ashes, 
iv. And even when this Humility hath brought 
us to Obedience, it is not then to be The Unwor- 
east off, as if we had no farther use thmessofonr 
of it ; for there is still great use, nay, hest Works ' 
necessity of it, to keep us from any high con- 
ceit of our performances ; which if we once en- 
tertain, it will blast the best of them, and make 
them utterly unacceptable to God ; like the 
strictness of the Pharisee, which when once 
he came to boast of, the Publican was preferred 
before him, Luke xviii. The best of our works 
are so full of infirmity and pollution, that if we 
compare them with that perfection and purity 
which is in God, we may truly say with the Pro- 
phet, All our righteousnesses areas jilt hy rags, 
Isa. lxiv. 6, and therefore to pride ourselves in 
them is the same madness, that it would be in a 
beggar to brag of his apparel, when it is nothing 
but vile rags and tatters. Our Saviour's precept 
in this matter must always be remembered, Luke 
xvii. 10. JVhen you have done all those things 
which are commanded you, say, We are unpro- 
fitable servants. If, when we have done all, we 
must give ourselves, no better a title, what are 
we then to esteem ourselves, that are so far from 
doing any considerable part of what we are com- 
manded ? Surely that worser name of slothful 
and wicked servants, Matt. xxv. 26. we have no 
reason to think too bad for us. 

v. A second sort of Submission to his will is 
that of patience : This stands in Submission in re- 
suffering his will, as that of Obe- ^pect of Patience. 

c 3 



/ 



34 The Whole Duty of Man. [Sand. 2. 

dience did in acting it, and is nothing else, but 
a willing and quiet yielding to whatever afflic- 
tions it pleases God to lay upon us. This the 
forementioned humility will make easy to us ; 
for when our hearts are thoroughly possessed 
with that reverence and esteem of God, it will 
be impossible for us to grudge or murmur at 
whatever he does. We see an instance of it in 
old Eli, 1 Sam. iii. who after he had heard the 
sad threatenings of God against him, of the de- 
struction of his family, the loss of the priest- 
hood, the cutting off both his sons in one day, 
which were all of them afflictions of the heaviest 
kind ; yet this one consideration, that it was the 
Lord, enabled him calmly and quietly to yield 
to them, saying, Let him do what secmeth him. 
good, Verse 18. The same effect it had on 
David in his sufferings, Psalm xxxix. p. / was 
dumb, 1 opened not my mouth t because thou didst 
it. God's doing; it silenced all murmurings and 
grumblings in him. And so must it do in us, 
in all our afflictions, if we will indeed approve 
our humility to God. 

vi. For surely you will not think that child 
hath due humility to his parent, or that servant 
to his master, that when they are corrected-, shall 
fly in the father's or master's face. But this do 
we, whenever we grudge and repine at that* 
which God lays upon us. But besides the want 
of humility in our so doing, there is also a great " 
want of Justice in it; for God hath, as we are 
his creatures, a right to do with us what he will ; 
and therefore for us to resist that right of his, is 
the highest injustice that can be. Nay, farther, 



Sund. 2.] Of Patience, &c. 35 

it is also the greatest folly in the world ; for it; is 
only our good that God aims at in afflicting us; 
that heavenly Father is not like our earthly 
ones, who sometimes correct their children only 
to satisfy their own angry humour, not to do 
them good. But this is subject to no such frail- 
ties ; He doth not afflict willingly, nor grieve the 
children of men, Lam. iii. 33. They are our sins, 
which do not only give him just cause, but even 
force and necessitate him to punish us : He car- 
ries to us the bowels and affections of the ten- 
'derest Father. Now when a father sees his child 
stubborn anil rebellious, and running on in a 
course that will certainly undo him, what greater 
act of fatherly kindness can he do, than chasten 
and correct him, to see if by that means he may 
amend him? Nay, indeed he could not be 
said to have true kindness to him., if he should 
not. And thus it is with God, when he sees us 
run on in sin ; either he must leave off to love 
us, and so leave us to ourselves to take our own 
course, and that is the heaviest curse that can 
befal any man ; or else, if he continue to love 
us, he must correct and punish us, to bring us 
to amendment : Therefore whenever he strikes, 
we are, in all reason, not only patiently to lie 
under his rod, but (as I may say) Th l nlifalness 
kiss it also ; that is, be very thank- for God's 
ful to him that he is pleased not t Corrections ' 
give us over to our own hearts lusts, Psal. Ixxxi. 
12. but still continues his care of us ; sends af- 
flictions as so many messengers to call us home 
to himself. You see then how gross a folly it is 
to murmur at those stripes which are meant so 
c 4 



36 The Whole Duty of Man. [Sund. 2. 

graciously : It is like that of a froward patient, 
which reproaches and reviles the Physician that 
comes to cure him ; and if such a one is left to 
die of his disease, every one knows whom he is 
to thank for it. 

vi i. But it is not only quietness, no, nor 
Fruitfvhess thankfulness neither under afflictions 
under them, that is the full of our duty in this 
matter : We must have Fruitfulness also, or 
all the rest will stand us in no stead. By fruit- 
fulness I mean the bringing forth that which the 
afflictions were sent to work in us, viz* the 
amendment of our lives. To which purpose, 
in time of affliction, it is very necessary for us 
to call ourselves to an account, to examine our 
hearts and lives, and search diligently what sins 
lie upon us, which provoked God thus to smite 
us : and whatsoever we find ourselves guilty of, 
humbly to confess to God, and immediately to 
forsake for the rest of our time. 

viii. All I shall add concerning this duty of 
in all Sons of Patience, is, that we are as much 
Sufferings. bound to it in one sort of Sufferings, 
as another ; whether our sufferings be so imme- 
diately from God's hand, that no creature hath 
any thing to do in it, as sickness, or the like; 
or whether it be such, wherein men are the in- 
struments of afflicting us. For it is most sure, 
when any man doth us hurt, he could not do 
it without God's permission and sufferance; and 
God may as well make them the instruments of 
punishing us, as do it more directly by himself: 
And it is but a counterfeit patience, that pre- 
tends to submit to God, and yet can bear no- 



Sund. 2. J Of Patience, &c. 37 

thing from men- We see holy Job, who is set 
forth to us as a pattern of true patience, made 
no such difference in his afflictions ; he took the 
loss of his cattle which the Chaldeans and Sa- 
beans robbed him of, with the very same meek- 
ness with which he did that which was consumed 
by fire from heaven. When therefore we suffer 
any thing from men, be it never so unjustly in 
respect to them, we are yet to confess it is most 
Justin respect of God : and therefore, instead of 
looking upon them with rage and revenge, as 
the common custom of the world is, we are 
to look up to God : acknowledge his justice in 
the affliction, begging his pardon most earnestly 
for those sins which have provoked him to send 
it, and patiently and thankfully bear it, till he 
shall see fit to remove it; still saying with Job, 
Blessed be the name of the Lord. 

ix. But I told you Humility contained in it 
a submission, not" only to his Will, $ lthmhsion 
but also to his Wisdom; that is, to to Gad's 
acknowledge him infinitely wise, and Wudom - 
therefore that whatever he cloth, is best and 
fittest to be done. And this we are to confess 
both ill his Commands, and in his inhisCom- 
disposing and ordering of things, mnds. 
First, whatsoever he commands us either to be- 
lieve or do, we are to submit to his wisdom in 
both ; to believe whatsoever he bids us be- 
lieve, how impossible soever it seems to our 
shallow understandings ; and to do whatever he 
commands us to do, how contrary soever it be to 
our fleshly reason or humour; and in both to 
conclude, that his Commands are most fit and 
reasonable, however they may appear to us. 
C5 



38 The Whole Duty of Man. [Sund. 2, 

x. Secondly, We are to submit to his Wis- 
In ids Bis- dom, in respect of his disposal and 
posals. ordering of things ; to acknowledge 
he disposes all things most wisely ; and that not 
only in what concerns the world in general, but 
also in what concerns every one of us in particu- 
lar : So that in what condition soever he puts us, 
we are to assure ourselves it is that which is 
best for us, since he chuses it for us who can- 
not err. And therefore never to have impa- 
tient desires of any thing in this world, but to 
leave it to God to fit us with such an estate and 
condition, as he sees best for us, and there let 
us quietly and contentedly rest; yea, though 
it be such as of all others we should have least 
wished for ourselves. And this surely cannot 
but appear very reasonable to any that hath 
humility ; for that having taught him, that God 
is infinitely wise, and he very foolish, he can 
never doubt but that it is much more for his 
good,, that God should chuse for him, than he 
for himself; even as it is much more for the 
child's good, to have the parent chuse for it, 
than to be left to those silly choices it would make 
for itself : For how many times would it cut and 
burn, and mischief itself, if it might have eyery 
thing it desires? And such children are we; we 
many times eagerly desire those things which 
would undo us, if we had them. Thus many 
times we wish for wealth, and honour, and 
beauty, and the like ; when, if we had them, 
they would only prove snares to us, we should 
be drawn into sin by them : and this God, who 
knows all things, sees though we do not; and 



Sund. <2.] Of honouring God, &c. 39 

therefore often denies us those things which he 
sees will tend to our mischief: and it is his 
abundant mercy that he doth so. Let us there- 
fore, where ever we are disappointed of any of 
r our aims and wishes, not only patiently, but 
joyfully submit to it, as knowing that it is cer- 
tainly best for us, it being chosen by the uner- 
ring Wisdom of our heavenly Father. 

xi. A seventh Duty to God is Honour; 
that is, the paying him such a reverence jj oncm . e 
and respect, as belongs to so great a 
Majesty. And this is either inward or outward : 
The inward is the exalting him in our hearts, 
having always the highest and most excellent 
esteem of him. The outward is the manifesting 
and shewing forth that inward ; and that is the 
first general in the whole course of our lives, the 
living like men that do indeed carry that high 
esteem of God. Now you know, if we bear 
any special reverence but to a man, we will be 
careful not to do any foul or base thing in his 
presence ; and so, if we do indeed honour God, 
we shall abhor to do any unworthy thing in his 
sight. But God sees all things, and therefore 
there is no way to shun the doing it in his sight, 
if we do it at all ; therefore, if we do thus reve- 
rence him, we must never at any time do any 
sinful thing, 

xn. But besides this general way of honour- 
ing God, there are many particu- Several ways of 
lar acts by which we may honour honouring God. 
him ; and these acts are diverse, according to the 
several particulars about which they are exer- 
cised : for we are to pay this honour not only ina-- 
e 6 



40 The Whole Duty of Man. [Sund. 2. 

mediately to himself, but also by a due estima- 
tion and account of all those things that nearly 
relate or belong to him. Those are especially six; 
first, his House ; secondly, his Revenue or In- 
come (as I may say ;) thirdly, his Day, fourthly, 
his Word ; fifthly, his Sacraments ; and sixthly, 
his Name : And every one of these is to have 
some degree of our reverence and esteem. 

xi ii. First, his House, that is, the Church ; 
In ids house. wmc li being the place set apart for his 
public Worship, we are to look on it, 
though not as holy in respect of itself, yet in 
respect to its use, and therefore must not pro- 
fane it, by employing it to uses of our own. This 
Christ hath taught us by that act of his, Matt. 
xxi. 12. in driving the buyers and sellers out of 
the Temple, saying, My House is called the 
House of Prayer : And again, John ii. 16. Make 
not my Fathers House an House of merchandize. 
By which it is clear, Churches are to be used 
only for the service of God ; and we are to make 
that the only end of our coming thither, and not 
to come to Church as to a market to make bar- 
gains, or dispatch business with our neighbours, 
as is too common among many. But whenever 
thou enterest the Church, remember that it is 
the house of God, a place where he is in an 
especial manner present, and therefore take the 
counsel of the wise man, EccL v. 1. and keep 
thy foot when thou goest into the house of God ; 
that is behave thyself with that godly awe and 
reverence, which belongs to that great Majesty 
thou art before : Remember that thy business 
there, is to converse with God; and there- 



Sund. 2. J Of honouring God, &c. 41 

fore shut out all thoughts of the world, even of 
thy most lawful business,, which though they be 
allowable at another time, are here sinful. How 
fearful a guilt is it then to entertain any such 
thoughts as are in themselves wicked ? It is like 
the treason of Judas, who pretended indeed to 
come and kiss his Master, but brought with him 
a band of soldiers to apprehend him, Matt. xxvi. 
We make a shew in our coming to Church of 
serving and worshipping God ; but we bring with 
us a train of his enemies to provoke and despite 
him. This is a wickedness that may outvie the 
profaneness of these days, in turning churches 
into stables ; for sinful and polluted thoughts are 
much the worst sort of beasts. 

xrv. The second thing to which respect be- 
longs, is his revenue or income; that Hispos- 
is, whatsoever is his peculiar posses- sesswns ' 
sion set apart for the maintenance of those that 
attend his service : Those were the priests in 
time of the law, and ministers of the Gospel 
. now with us. And whatever is thus set apart, 
. we must look on with such respect, as not to 
dare to turn it to any other use. Of this sort, 
some are the free-will offerings of men, who have 
sometimes of their own accord given some of 
their goods or land to this holy use ; and what- 
soever is so given, can neither by the person that 
gave, nor any other be taken away, without that 
great sin of Sacrilege. 

xv. But besides these, there was among the 
Jews, and hath always been in all Christian 
nations, something allotted by the law of the 
nation, for the support and maintenance of those 



! &. 



4<2 The Whole Duty of Man. [Sund 

that attend the service of God. And it is but 
just and necessary it should be so, that those, 
who, by undertaking that calling, are taken off 
from the ways of gaining a livelihood in the 
world, should be provided for by them whose 
souls they watch over : And therefore it is most 
reasonable, which the Apostle urges in this mat- 
ter, 1 Cor. ix. 11. If we have sown unto you spi- 
ritual things, is it a great thing if we shall reap 
your carnal tilings ? that is, it is most unreason- 
able for men to grudge the bestowing a few car- 
nal things, the outward necessaries of this tem- 
poral life, on them, from whom they receive spi- 
ritual things, even instruction and assistance 
towards the obtaining of an eternal life. 

xvi. Now whatsoever is thus appointed for 
The great sin this use, may by no means be em- 
of Sacrilege. pi y e d to any other: And there- 
fore those tithes, which are here by law allotted 
for the maintenance of the ministry, must by no 
means be kept back, nor any tricks or shifts used 
to avoid the payment, either in whole or in part. 
For first, it is certain, that it is as truly theft, 
as any other robbery can be: Ministers having 
right to their tithes by the same law, which gives 
any other man right to his estate. But then, 
secondly, it is another manner of robbery than 
we think of, it is a robbing of God, whose ser- 
vice they were given to maintain : And that you 
may not doubt the truth of this, it is no more 
than God himself hath said of it, Mai. iii. 8. 
Will a man rob God : Yet ye have robbed me- 1 
Yet ye say, Wherein have zve robbed thee ? In 
tithes and offerings, Here it is most plain, that 



"Sund. 2.] • Of Sacrilege, &c. 43 

in God's account the withholding tithes is a 
robbing of him. And if you please, you may 
in the next verse see what the gain of this rob- 
bery amounts to ; Ye are cursed with a curse. A 
curse is all is gotten by it ; and common experi- 
ence shews us, that God's vengeance doth in a 
remarkable manner pursue this sin of Sacrilege, 
whether it be that of withholding tithes, or the 
other of seizing on those possessions which have 
been voluntarily consecrated to God. Men think 
to enrich themselves by it, but it thepuwA- 
usually proves directly contrary ; this ment °f it - 
unlawful gain becomes such a canker in the 
estate, as often eats out even that we had a just 
title to : And therefore, if you love (I will not 
say your souls, but) your estates, preserve them 
from that danger, by a strict care never to med- 
dle with any thing set apart for God. 

xvi r. A third thing, wherein we are to ex- 
press our reverence to God, is, \ho. The times for 
hallowing of the Times set apart for his service. 
his service : He who hath given all our Time, 
requires some part of it to be paid back again, 
as a rent or tribute of the whole. Thus the 
Jezvs kept holy the seventh day, and we Chris- 
tians the Sunday, or Lord's-day: r „ „ 

mi ' -r • I • n . i i J Lord's Day* 

I he Jews were in their Sabbath espe- 
cially to remember the Creation of the world, 
and we in ours, the Resurrection of Christ, by 
which a way is made for us into that better 
world we expect hereafter. Now this day, thus 
set apart, is to be employed in the Worship and 
Service of God ; and that first more solemnly 
and publicly in the congregation, from which 



44 The Whole Duty of Man. [Sund. 2. 

no man must then absent himself without a just 
cause : And, secondly, privately at home ; in 
praying with, and instructing our families ; or 
else in the yet more private duties of the closet, 
a man's own private prayers, reading, medita- 
tion, and the like. 

And that we may be at leisure for these, a rest 
from all worldly business is commanded ; there- 
fore let no man think, that a bare rest from labour 
is all that is required of him on the Lord's-Day ; 
but the time which he saves from the works of 
his calling, he is to lay out on those spiritual 
duties : For the Lord's-Day was never ordained 
to give us a pretence for idleness, but only to 
change our employment from worldly to hea- 
venly ; much less was it meant, that by our rest 
from our callings,, we should have more time free 
to bestow upon our sins, as too many do, who 
are more constant on that day at the alehouse, 
than the church. But this rest was commanded, 
first, to shadow out to us that rest from sin, which 
we are bound to all the days of our lives ; and 
secondly, to take us off from our worldly busi- 
ness, and to give us time to attend the service 
of God, and the need of our souls. 

xvu i. And surely, if we rightly consider it, 
it is a very great benefit to us, that there is such 
a set time thus weekly returning for that pur- 
pose. We are very intent and busy upon the 
world; and if there, were not some such time 
appointed to our hands, it is to be doubted we 
should hardly allot any ourselves : And then 
what a starved condition must these poor souls 
of our's be in, that shall never be afforded a 



Sund. 2.] The Feasts of the Church. 45 

meal ? Whereas now there is a constant diet 
provided for them ; every Sunday, if we will 
conscionably employ it, may be a Festival-day 
to them, may bring them in such spiritual food, 
as may nourish them to eternal life. We are 
not to look on this day with grudging, like those 
in Amos viii. 5. who ask, When will the Sab- 
bath be gone, that we may set forth wheat? 
as if that time were utterly lost, which were taken 
from our worldly business : but we are to con- 
sider it, as the gainfullest, as the joyfullest day 
of the week ; a day of harvest, wherein we are 
to lay up in store for the whole week, nay, for 
our whole lives. 

xix. But besides this of the weekly Lord's- 
Day, there are other times, which The Feasts of 
the Church hath set apart for the iheChwch. 
remembrance of some special mercies of God, 
such as the Birth and Resurrection of Christ, the 
Descent of the Holy Ghost, and the like : And 
these days we are to keep in that manner, which 
the Church hath ordered, to wit, in the solemn 
worship of God, and in particular, thanksgiving 
for that special blessing we then remember. 
And surely whoever is truly thankful for those 
rich mercies, cannot think it too much to set 
apart some few days in a year for that purpose. 

But then we are to look that our feasts be 
truly spiritual, by employing the day thus holily, 
and not make it an occasion of intemperance 
and disorder, as too many do, who consider 
nothing in Christmas, and other good times, 
but the good cheer and jollity of them : For 
that is doing despite instead of honour to 



1. 2. 



46 The Whole Duty of Man. [Sand, 

Christ, who came to bring all purity and sober- 
ness into the world ; and therefore must not 
have that coming of his remembered in any other 
manner. 

xx. Other days there are also set apart in 
memory of the Apostles, "and other Saints, 
wherein we are to give hearty thanks to God 
for his graces in them ; particularly, that they 
were made instruments of revealing to us Christ 
Jesus, and the way of salvation, as you know 
the Apostles were by their preaching throughout 
the world. And then farther, we are to medi- 
tate on those examples of holy life they have 
given us. and stir up ourselves to the imitation 
thereof. And whoever does uprightly set him- 
self to make these uses of these several holy- 
days, will have cause, by the benefit he shall 
find from them, to thank, and not to blame the 
Church for ordering them. 

xx r. Another sort of days there are, which 
m n , we are likewise to observe; and those 

Ike 1-asts. , .„ . . • ... . 

are days of lasting and Humiliation : 
And whatever of this kind the Church enjoins, 
whether constantly at set times of the year, or 
upon any special or more sudden occasion, we 
are to observe in such manner as she directs ; 
that is, not only by a bare abstaining from Meat, 
which is only the Body's punishment, but in af- 
flicting our Souls, humbling them deeply before 
God, in a hearty confessing and bewailing of our 
own and the nation's sins, and earnest prayer 
for God's pardon and forgiveness, and for the 
turning away of those judgments, which those 
sins have called for : But above all, in turning 



Sund. 2.] Of God's Word. 47 

ourselves from our sins, loosing the bands of 
Wickedness, as Isaiah speaks, Chap, lviii. 6\ and 
exercising ourselves in works of mercy, dealing 
out bread to the hungry, and the like, as it 
there follows. 

xxii. Fourthly, we are to express our re- 
verence to God by honouring his 

tiT ] j ii • i • i God's Word. 

vVord; and this we must certainly 
uo, if we do indeed honour him; there being 
no surer sign of our despising any person, than 
the setting light by what he says to us: As on 
the contrary, if we value one, every -word he 
speaks will be of no weight with us : Now this 
Word of God is expressly contained in the Holy 
Scriptures, the Old and New Tes- The Holy 
"tament, where he speaks to us, to Scriptures. 
shew us his will, and our duty. And there- 
fore to this word of his we are to bear a won- 
derful respect, to look upon it as the rule by 
which we must frame all the actions of our life : 
and to that end to study it much, to read in it 
as often as we can; if it may be, never to let a 
day pass us without reading, or hearing some 
part of it read. 

xxiii. But then that is not all: We must 
not only read, but we must mark what we read ; 
we must diligently observe what duties there are, 
which God commands us to perform; what 
faults they are, which God there charges us not 
to commit, together with the rewards promised 
to the one, and the punishments threatened to 
the other. When, we have thus marked, we 
must lay them up in our memory, not so loosely 
and carelessly, that they shall presently drop out 



48 The Whole Duty of Man. [Sund. & 

again: But we must so fasten them there, by 
often thinking and meditating on them, that we 
may have them ready for our use. Now that use 
is the directing of our lives : and therefore when- 
ever we are tempted to the committing of any 
evil, we are then to call to mind, This is the 
thing which in such a Scripture is forbidden by 
God, and all his vengeances threatened against 
it : And so in like manner, when any opportu- 
nity is offered us of doing good to remember, 
This is the duty which I was exhorted to, in such 
a Scripture, and such glorious rewards promised 
to the doing of it : And by these considerations 
strengthen ourselves for resistance of the evil, 
and performance of the good. 

xxiv. But besides this of the written Word* 
it hath pleased God to provide yet farther for our 
instruction by his ministers, whose office it is to 
teach us God's Will, not by saying any thing 
contrary to the written Word (for whatsoever is 
so, can never be God's will) but by explaining 
it, and making it easier to our understandings, 
and then applying it to our particular occasions, 
and exhorting and stirring us up to the practice 
of it: All which is the end at which first their 
catechizing, and then their preaching aimeth. 
And to this we are to bear also a due respect, 
by giving diligent heed thereto, not only being 
present at catechizings and sermons, and neither 
sleep out the time, or think of somewhat else, 
but carefully marking what is said to us. And 
surely, if we did but rightly consider how much 
it concerns us, we should conclude it very rea- 
sonable for us to do so. 



Sund. 2.] Of God's Word. 49 

xxv. For first, as to that of Catechizing, it is 
the laying the foundation upon which CatecM- 
ali Christian practice must be built; ziri s- 
for that is the teaching us our duty, without 
which it is impossible for us to perform it. And 
though it is true, that the Scriptures are the 
fountains from whence this knowledge of duty 
must be fetched, yet there are many, who are 
not able to draw it from this fountain them- 
selves, and therefore it is absolutely necessary 
it should be thus brought to them by others. 

xxvi. This catechizing is generally looked 
on as a thing belonging only to youth ; and so 
indeed it ought, not because the oldest are not 
to learn, if they be ignorant, but because all 
children should be so instructed, that it should 
be impossible for them to be ignorant when they 
come to years. And it nearly concerns every 
parent as they will free themselves from the 
guilt of their children's eternal undoing, that they 
be careful to see them instructed in all necessary 
things : To which purpose it will be fit early to 
teach them some short Catechism; of which sort 
none so fit as the Church Catechism. Yet are 
they not to rest on these endeavours of their own, 
but also to call in the Minister's help, that they 
build them up farther in Christian knowledge. 

xxvu. But, alas! it is too sure, that pa- 
rents have very much neglected this duty ; and 
by that means it is that such multitudes of men 
and women, that are called Christians, know no 
more of Christ, or any thing that concerns their 
own souls, than the merest Heathen. 

xxviii. But although it were their parents 



50 The Whole Duty of Man. [Sund. 2. 

fault that they were not instructed when they 
were young, yet it is now their own, if they 
remain still ignorant : And it is sure it will be 
their own ruin and misery, if they wilfully con- 
tinue so. Therefore, whoever he be, of what 
age or condition soever, that is in this ignorant 
estate, or in any such degree of it, that he wants 
any part of necessary saving knowledge ; let 
him as he loves his soul, as ever he would escape 
eternal damnation, seek out for instruction, and 
let no fear of shame keep any from it. For, 
firsts it is certain the shame belongs only to 
the wilful continuing in ignorance, to which 
the desire of learning is directly contrary ; and 
is so far from a shameful, that it is a most com- 
mendable thing, and will be sure to be so ac- 
counted by all wise and good men. But, se- 
condly, suppose some profane senseless people 
should deride it, yet sure that shame were in all 
reason to be undergone joyfully, rather than 
venture on that confusion of face, which will at 
the day of judgment befal those, who, to avoid 
^a little false shame amongst men, have gone on 
in a wilful ignorance of their duty; which igno- 
rance will be so far from excusing any sins they 
shall commit, that it adds one great and heavy 
sin to all the rest, even the despising that know- 
ledge which is offered to them. How heinous a 
sin that is, you may learn in the first chapter 
of the Proverbs, where hating knozvledge, ver. 
29, is said to be the thing that draw s down those 
sad vengeances forementioned, even God's for- 
saking men, laughing at their calamity, instead 
of helping them : Which is of all other condi- 



Sund. 2.} Of God's Word. 5 1 

tions in the world, the most miserable; and 
surely they are madly desperate, that will run 
themselves into it. 

xxtx. As for those, who have already this 
foundation laid by the knowledge of p.^^. 
the grounds of the Christian Religion, 
there is yet for them a farther help provided by 
Preaching, and it is no more than needs : for 
God knows, those that understand their duty 
well enough, are too apt to forget it; nay, some- 
times by the violence of their own lusts, to trans- 
gress it, even when they do remember it: And 
therefore it is very useful we should be often put 
in mind of it, to prevent our forgetting, and also 
often exhorted and assisted to withstand those 
lusts, which draw us to those transgressions. 
And to these purposes Preaching is intended, 
first to warn us to be upon our guard against our 
spiritual enemy, and then to furnish us with 
weapons for the fight ; that is, such means and 
helps as may best enable us to beat off tempta- 
tions, and get the victory over them. 

xxx. Since therefore this is the end of 
Preaching, we must not think we have done 
our duty, when we have heard a sermon, though 
never so attentively : but we must lay up in our 
hearts those instructions and advices we there 
meet with, and use them faithfully to that end 
of overcoming our sins. Therefore whenever 
thou comest to the physician of thy soul, do as 
thou wouldest with the physician of thy body ; 
thou comest to him not only to hear him talk, 
and tell thee what will cure thee, but also to do 
according to his directions: And if thou dost 



52 The Whole Duty of Man. [Sund. 2. 

not so here, thou art as vain as he that expects 
a bare receipt from his doctor should cure him, 
though he never make use of it : Nay, thou art 
much more vain and ridiculous, for that though 
it do him no good, will do him no harm ; 
he shall never be the worse for having been 
taught a medicine, though he use it not : But 
in these spiritual receipts it is otherwise ; if we 
use them not to our good, they will do us a 
great deal of harm : they will rise up in judg- 
ment against us, and make our condemnation so 
much the heavier. Beware therefore, not to 
bring that danger upon thyself; but when thou 
hast heard a sermon, consider with thyself what 
directions there were in it, for enabling thee to 
eschew evil, or to do good. And if there were 
any thing especially concerned thine own bosom 
sin, lay that close to thy heart, and all the week 
after make it matter of meditation ; think of it, 
even whilst thou art at thy work, if thou wantest 
other time ; and not only think of it, but set to 
the practice of it, do what thou wert advised to, 
for the subduing sins, and quickening grace in 
thee. Finally, look carefully to practice the 
counsel of the Apostle, James i. 22. Be ye doers 
of the Word, and not hearers only, deceiving 
your own selves. To hope for good from the 
Word, without doing it, is it seems, nothing but 
a deceiving ourselves : Let us never therefore 
measure our godliness by the number of sermons 
which we hear, as if the hearing many were the 
certain mark of a good Christian ; but by the 
store of fruit we bring forth by them, without 
which all our hearing will serve but to bring 



Sund. 2.] The Vow of Baptism, &c. 53 

us into that heavier portion of stripes, which 
belongs to him that ktiows his Master s Will, and 
does it not, Luke xii 47. But this reverence, 
which is due to preaching, we must not pay to all 
that is now-a-days called so ; for God knows, there 
are many false prophets gone out into the xvorld, 
as the Apostle speaks, 1 John iv. 1. And now, if 
ever, is that advice of his necessary, To try the 
spirits whether they he of God. But what I have 
said, I mean only of the preaching of those, -who, 
first, have a lawful calling to the office; and 
secondly, frame their doctrine according to the 
right rule, the written Word of God. But if any 
man say he is not able to judge whether the doc- 
trine be according to the Word, or no, let him 
at least try it by the common known rules of 
duty, which he doth understand : and if he find 
it a doctrine giving men liberty to commit those 
things which are by all acknowledged sh*s, such 
as rebellion, injustice, unmercifulness, unclean- 
ness, or the like, he may conclude it is utterly 
contrary to God and his word; and then ab- 
horrence, and not reverence, belongs to it. 

xxxi. Fifthly, we are to express our honour- 
ing of God by reverencing his Sa- nv e 

° mi J ^ -l" e Sacraments. 

craments : 1 hese are two, Baptism, 
and the Supper of the Lord. And this we are 
to do, first by our high esteem of them : 
-secondly, by our reverent usage of them : we 
are first to prize them at a high rate, looking on 
them as the instruments of bringing to us the 
greatest blessings we can receive. The first of 
them, Baptism, that enters us into covenant with 
God,, makes us members of Christ, and so gives 

D 



54 The JUtole Duty of Man. [Sund. % 

us right to all those precious benefits, that flow 
from him, to wit, pardon of sins, sanctifying 
grace, and heaven itself, on condition we per- 
form our parts of the covenant. And as for the 
Lord's supper, that is not only a sign and re- 
membrance of Christ, and his Death, but it is 
actually the giving Christ, and all the fruits of 
his death, to every worthy receiver : and there- 
fore there is a most high estimation and value 
due to each of them. 

xxxu. And not only so, but in the second 
place, we must shew our reverence in our usage 
'nr z? ,- of them ; and that, first, Before: 

Of Baptism. ,, ' . : . „ ' , ' 

secondly, At ; thirdly, Alter the 
time of receiving them. It is true, that the 
Sacrament of Baptism being now administered 
to us when we are infants, it is not to be 
expected of us, that we should in our own per- 
sons do any thing, either before or at the time 
of receiving it ; Those performances were strictly 
required of all persons, who were baptized wiien 
they were of years. But for us, it suffices to 
give us this right to Baptism, that we are born 
within the pale of the Church, that is, of Chris- 
tian parents; and all that is required at that 
time, is what we can only perform by others, 
they in our stead promising, that when we come 
to years, we will perform our parts of the cove- 
nant. But by how much the less we are then 
able to do so much, the greater bond lies on us 
to perform those after-duties required of us, by 
which we are to supply the want of the former. 
xxxiii. Now if you would know what those 
Tlie Vow of duties are, look over those promises, 
Baptim. which your godfathers and godmo- 



Suwd. 2.] The Vow of Baptism, &c. 55 

thcrs then made in your name, and you may 
then learn them. I cannot give you them in a 
better form than that of our Church's Catechism, 
which tells us, That our godfathers and god- 
mothers did promise and vow three things in our 
names; first, that zve should renounce the Devil 
and all his works, the pomps and vanities of this 
wicked world, and all the sinful lusts of the flesh. 
Where by the Devil is meant, first, the worship- 
ping of all false gods, which is indeed but wor- 
shipping the Devil ; a sin, which at the time of 
Christ's coming into the world, was very com- 
mon, most part of mankind then living in that 
vile idolatry. And therefore, when Baptism was 
first ordained, it was but needful to make the for- 
saking of those false gods a principal part of the 
vow. And though those false worships are now 
much rarer : yet there was one special part of 
them, which may be feared to be yet too common 
among us; and that is, all sorts of uncleanness, 
which though we do not make ceremonies of 
our religion, as the Heathens did of theirs, yet 
the committing thereof is a most high provo- 
cation in God's eyes, such as drew him to de- 
stroy whole cities zvith fire and brimstone, as 
you may read, Gen. xix. nay, the whole zvorld 
with water, Gen. vi. and will not fail to bring 
down judgments, and strange ones, on any that 
continue therein : and therefore the forsaking 
them well deserves to be looked on as an espe- 
cial part of this promise. Besides this, all 
dealing with the Devil is here vowed against, 
whether it be by practising witchcraft ourselves, 
or consulting with those that do, upon any occa- 
v 2 



56 The Whole Duty of Man. [Sund. -S.. 

sion whatever, as the recovery of our health, 
our goods, or whatever else; for this is a degree 
of the former sin, it is the forsaking of the 
Lord, and setting up the Devil for our God, 
whilst we go to him in our needs for help. 

xxxiv. But we also renounce all the works of 
the Devil : and those are either in general all 
those that the Devil tempts us to, or else those 
particular kinds of sin, which have most of his 
image on them : that is, those which he himself 
most practises ; such are pride (which brought 
him from being an angel of light, to the accursed 
condition he is now in) and lying: he is, as our 
Saviour saith, JohnvYu. 44. A liar, and the father 
of it ; and such are also malice and envy, espe- 
cially killing and destroying of others, for he 
was a murderer from the beginnings John viil 
41. JBut above all, there is nothing wherein we 
become so like him, as in tempting and drawing 
others to sin, which is his whole trade and bu- 
siness ; and if we make it any part of ours, we 
become like that roaring lion, that goes about 
sceicing whom he may devour* 1 Pet. v. 8. 

xxxv. The second thing; we vow to forsake 
is., the pomps and vanities of this wicked world. 
By the Pomps and Vanities there are several 
things meant; some of them such as were used 
by the Heathens in some unlawful sports of 
theirs, wherein we are not now so much con- 
cerned, there being none of them remaining 
among us; but besides that, there is meant all 
excess, either in diet, or sports, or apparel, 
when we keep not those due measures, which 
either by the general rules of sobriety? or the 



Sund* 2.] The Fozv of Baptism, km 57 

particular circumstances of our qualities and 
callings, we are bound to. Next, by the wicked 
World we may understand, first, the wealth and 
greatness of the world, which though we do not 
so totally renounce, that it is unlawful for a 
Christian to be either rich or great, yet we thus 
far promise to forsake them, that we will not 
set our hearts upon them, nor either get or keep 
them by the least unlawful means. Secondly, 
by the wicked World we may understand the 
companies &nd customs of the world ; which, so 
far as they are wicked, we here renounce; that 
is, we promise never to be drawn by company 
to the commission of a sin, but rather to forsake 
the most delightful company, than to be ensnared 
by it ; nor yet by custom, but rather venture 
the shame of being thought singular, ridiculous 
persons, walk as it were in a path by ourselves, 
than put ourselves into that broad xvay that leads 
to destruction, by giving ourselves over to any 
sinful custom, how common soever it be grown. 
If this part of our Vow were but thoroughly 
considered, it would arm us against most of the 
temptations the world offers us ; company and 
custom being the two special instruments by 
which it works on us. 

xxxvi. A third thing we renounce is, all the 
sinful lusts of the flesh ; where the flesh is to be 
understood in that sense, wherein the Scripture 
often uses it, for the fountain of all disordered 
affections: For though those unclean desires, 
which we ordinarily call the lusts of the flesh, 
are here meant, yet they are not the only things 
here contained, there being divers other things 
D 3 



58 The Whole Duty of Man. [Sund. 2. 

which the Scripture calls the works of thejiesh ; 
I cannot better inform you of them, than by set- 
ting down the list St. Paul gives of them, Gal. 
v. 19, .20, 21. Nozo the zvoi^ks of thejiesh are 
manifest, which are these, adultery, fomication y 
uncleanness, lasciviousness, idolatry, zviichcraft, 
hatredyVariance, emulations, wrath, strife, sedi- 
tions, heresies, envyings, murders, drunkenness, 
revdlings, and such like. This, with those other 
descriptions, you will find scattered in several 
places of Scripture, will shew you there are 
many things contained under this part of your 
Vow; the forsaking all the sinful lusts of the 
flesh. 

xxxvii. The second thing our godfathers and 
godmothers promised for us, was, that we should 
believe all the articles of the Christian faith. 
These we have summed up together in that 
which we call the Apostles' Creed : which since 
we promise to believe, we are supposed also 
to promise to learn them ; and that not only the 
words, but likewise the plain sense of them : 
For who can believe what he either never heard 
of, or knows not any thing of the meaning of it ? 
Now by this believing is meant not only the 
consenting to the truth of them, but also the 
living like them that do believe. As for 
example, our believing that God created us, 
should make us live in that subjection and obe- 
dience to him, which becomes creatures to their 
Creator; the believing that Christ redeemed us, 
should make us yield up ourselves to him as his 
purchase, to be disposed of wholly by him, and 
employed only in his service.. The believing a 



Sund. &] The Vozv of Baptism, &c. 59 

judgment to come, should give us care so to 

walk, that we may not be condemned in it; 

and our believing the life everlasting, should 

make us diligent so to employ our short moment 

of time here, that our everlasting life may be a 

life of joy, not of misery to us. In tins manner, 

from all the Articles of the Creed we are to 

draw motives to confirm us in all Christian 

practice, to which end it is, that our learning 

and believing of them tends ; and therefore with- 
es . 

out it we are very far from making good this 
part of our Vow, the believing all the Articles 
of the Christian faith. 

xxxviii. The last part of our Vow is, that we 
should keep God's Holy Will and Commandments, 
and xvalk in the same all the days of our lives. 
Where by our keeping God's Holy IVill and Com- 
mandments, is meant our doing of al I those things, 
which he hath made known to* us to be his will 
we should perform ;. wherein; he hath given us 
his holy word to instruct us, and teach us what 
it is that he requires of us, and how he expects 
that we should faithfully do it, without favour- 
ing ourselves in the breach of any one of his com- 
mands. And then in this entire obedience we 
must walk all the days of our lives ; that is, we 
must go on in a constant course of obeying God ; 
not only fetch some few steps in his ways, but 
walk in them* and that not for some part of our 
time, hut all the days of our lives, never turn 
out of them, but go on constantly in them, as 
long as we live in this world. 

xxxix. Having now thus briefly explained 
to you this Vow made at your Baptism, all I 
d 4, 



GO The Whole Duty of Man, [Sund. fc 

The strict ob- s ^ ia ^ a dd concerning it, is only to 
ligation of remember you how nearly you are 
2?" £ ^ concerned in the keeping it : And 
that, first, m respect of justice ; 
secondly, in respect of advantage and benefit. 
That you are in justice bound to it, I need say 
no more, but that it is a promise; and, you 
know, justice requires of every man the keeping 
of his promise. But then this is of all other 
promises the most solemn and binding ; for it is 
aTow, that is, a promise made to God ; and 
therefore we are not only unjust, but forsworn, 
whenever we break any part of it. 

xl. But secondly, we are also highly con- 
cerned to keep it, in respect to our own benefit. 
I told you before, that Baptism entered us into 
covenant with God ; now a covenant is made up 
of two parts, that is, something promised by the 
one party, and something by the other of the 
parties that make the covenant ; And if one of 
them break his part of the covenant, that is, 
perform not what he hath agreed to> he can in 
no reason look that the other should make good 
his. And so it is here. God doth indeed pro- 
mise those benefits before-mentioned, and that 
is his part of the covenant. But then we also un- 
dertake to perform the several things contained 
in this Vow of Baptism, and that is our part of 
it : and unless we do indeed perform them, God 
is not tied to make good his, and so we forfeit 
all those precious benefits and advantages ; we 
are left in that natural, and miserable estate 
of ours, children of wrath, enemies to God, and 
^eirs of eternal damnation. And now what can 



Sund. 2.] The Vow of Baptism, &c. 6\ 

be the pleasure that any or all sins can afford 
us, that can make us the least degree of recom- 
pence for such a loss, the loss of God's favour 
and grace here, and the loss of our own souls 
hereafter ? For as our Saviour saith, Mark viii. 
36. What shall it profit a man, if he shall gain 
the whole world, and lose his own soul ? Yet this 
mad bargain we make, whenever we break any 
part of this our Vow of Baptism. It therefore 
most nearly concerns us to consider sadly of it, 
to remember that every sin we commit, is a 
direct breach of this our Vow : And therefore 
when thou art tempted to any sin, seem it never 
so light, say not of it as Lot did of Zoar, Gen. 
xix. 20. Is it not a little one ? But consider; 
that whatever it is, thou hast in thy Baptism, 
vowed against it; and then, be it never so little* 
it draws a great one at the heelsof it, no less than 
that of being forsworn, which, whoever commits, 
God hath in the third Commandment pronounc- 
ed, He will not hold him guiltless. And that 
we may the better keep this Vow, it will be very 
useful often to repeat to ourselves the several 
branches of it, that so we may still have it ready 
in our minds to set against all temptations ; and 
surely it is so excellent a weapon, that if we do 
not either cast it aside, or use it very negligently, 
it will enable us, by God's help, to put to flight 
our spiritual adversary. And this is that reve- 
rence we are to pay to this first Sacrament, that 
of Baptism. 



v 5 



$9 The Whole Butxj of Man. / L Sund. 3. 



SUNDAY III. 

Of the Sacrament of the Lord's Sapper; of Pre- 
paration before, as Examination ; of Repent- 
ance, Faith, Obedience ; of Duties to be done 
at the Receiving, and afterwards, &c. 

Sect.-t. Now follows the reverence due to 
the Sacrament of the Lord's Supper; and 
in this I must follow my first division, and 
The Lord's set down, first, what is to be done 
Supper. Before; secondly, At; and thirdly, 
After the time of receiving; for in this Sacra- 
ment we cannot be excused from any one of 
■these, though in the former we are. 

n. And first, for that which is to be done 
Things to be Before; St. Raul tell us, it is Exa- 
ihne before rnination, 1 Cor. xi. 28. But let a man 

sewing, examine himself and so let him eat of 
thai bread, and drink of that cup. But before I 
Examim- proceed to the particulars of this Exa- 
tiov. 'urination, I must in the general tell you, 

That the special business we have to do in this 
Sacrament is to repeat and renew that covenant, 
we. made with God in our Baptism ; which we 
having many ways grievously broken, it pleases 
God in his great mercy to suffer us to come to 
the renewing of it in this Sacrament ;. which, if 
we do in sincerity of heart, he hath promised to 
accept us, and to giv«- e us all those benefits in this, 
which lie was ready bestow in the other Sacra* 
t 



Sund. .3.] Of the Lord's Supper, &e. 65 : 

merit, if we hadnot by our own fault forfeited 
them. Since then the renewing of our cove- 
nant is our business at this time, it follows, that 
these three things are necessary towards it ; first, 
That we understand what the covenant is ; 
secondly, that we consider what our breaches of 
it have been ; and thirdly, that we resolve upou = 
a strict observance of it for the rest of our life. 
And the trying ourselves in every one of these 
particulars, is that Examination which is re- 
quired of us, before we come to this Sacrament 
in. And, first, we are to examine, whether 
we understand what this covenant is: This is 
exceeding necessary, as being the foundation of 
both the other; for it is neither possible to dis- 
cover our past sins, nor to settle purposes against 
them for the future without it. Let this there- 
fore be your first business : Try whether you 
rightly understand what that covenant is which 
you entered into at your Baptism ; . what be the 
mercies promised on God's part, and the duties 
on yours. And because the covenant made with 
each of us in Baptism, is only the applying to 
our particulars the covenant made by God in 
Christ with all mankind in general, you are to * 
consider whether you understand that : If you 
do not, you must immediately seek for instruc- 
tion in it ; and till you have means of gaining 
better, look over what is briefly said in the en- 
trance to this Treatise, concerning the Second > 
Covenant, which is the foundation of that 
Covenant, which God makes with us in our 
Baptism. And because you will theie find, that ; 
obedience- to all God's commands is the con*- 
d6 



64 The Whole Duty of Alan. [Sund. 3. 

dition required of us, and is also that which we 
expressly vow in our Baptism, it is necessary you 
should likewise know what those commands of 
God are. Therefore if you find you are iguo- 
rant of them, never be at rest, till you have got 
yourself instructed in them, and have gained such 
a measure of knowledge, as may direct you to do 
that Whole Duty of Man which God requires. 
And the giving thee this instruction is the only 
aim of this Book, which the more ignorant thou 
art, the more earnestly I shall entreat thee dili- 
gently to read. And if thou hast heretofore ap- 
proached to this holy Sacrament in utter igno- 
rance of these necessary things, bewail thy sin 
in so doing, but presume not to come again, till 
thou hast, by gaining this necessary knowledge, 
fitted thyself for it ; which thou must hasten to 
do: For though no man must come to the Sa- 
crament in such ignorance, yet if he wilfully 
continue in it, that will be no excuse to him for 
keeping from this holy table. 

iv. The second part of our examination is 
concerning our breaches of this covenant : and 
here thou wilt find the use of that knowledge I 
speak of: for there is no way of disco- 
vering what our sins have been; but by 
trying our actions by that which should be the 
rule of them, the law of God. When therefore 
thou settest to this part of examination, remem- 
Several ber what are the several branches of thy 
sorts. duty^ an d then ask thy own heart in 
every particular, how thou hast performed it. 
And content not thyself with knowing in general, 
that thou hast broken God's law, but do thy 



Sund. 3.] Of the Lord's Supper, &c. 65 

utmost to discover in what particulars thou hast 
done so. Recall, as well as thou canst, all the 
passages of thy life, and in each of them consider 
what part of that duty hath been transgressed by 
it. And that not only in the grosser act, but in 
word also ; nay, even in thy most secret thoughts. 
For though man's law reaches not to them, yet 
God's doth : so that whatever he forbids in the 
act, he forbids likewise in the thoughts and de- 
sires, and see.- them as clearly as our most pub- 
lic acts. This particular search is exceeding 
necessary ; for there is no promise of forgiveness 
of any sin, but only to him that confesseth and 
forsaketh it. Now to both these it is necessary 
that we have a distinct and particular knowledge 
of our Sins; for how can he either confess his 
Sin, that knows not his guilt of it ? or how can 
he resolve to forsake it, that discerns not himself 
to have formerly cleaved to it? Therefore we 
may surely conclude, that this examination is 
not only useful, but necessary, towards a full and 
complete repentance : for he that does not take 
this particular view of his sins, will be likely 
to repent but by halves, which will never avail 
him towards his pardon ; nothing but an entire 
forsaking of every evil way, being sufficient 
for that. But suvely of all other times, it con- 
cerns us, that when we come to the Sacrament, 
our repentance be full and complete ; and there- 
fore this strict search of our own hearts is then 
especially necessary. For although it be true, 
that it is not possible by all our diligence to 
discover or remember every sin of our whole 
lives ; and though it be also true, that what is 



66 The IVhole Duty of Man. [Sund. & 

so unavoidably hid from us, may be forgiven 
without any more particular confession than that 
ef David, Psal. xix. 1®. Cleanse thou me from 
my secret thoughts i yet this will be no plea for 
us, if they come to be secret only because we 
are negligent in searching. Therefore take heed 
of deceiving thyself in this weighty business, 
but search thy soul to the bottom, without which 
it is impossible that the wounds thereof should; 
ever be thoroughly cured. 

v. And as you are to inquire thus narrowly 
concerning the several sorts of sins, so also must: 
you concerning the degrees of them; for there 
are diverse circumstances which increase and 
heighten the sin. Of this sort there are many;, 
as first, when we sin against knowledge; that 
is, when we certainly know such a thing to be 
a sin, yet for the present pleasure or profit (or 
whatever other motive) adventure on it. This 
is by Christ himself adjudged to be a great 
heightening of the sin : He that knows his Mas- 
ter's will, and doth it not, shall be beaten with 
many stripes, Luke xii. 47. Secondly, when we 
sin with deliberation; that is, when we do not 
fall into it of a sudden, ere we are aware, but 
have time to consider of it ; this is another de- 
gree of the sin. But thirdly, a yet higher is, when ; 
we do it against the resistances and checks of 
our own conscience ; when that at the time tells 
us, This thing thou oughtest not to do; nay,, 
lays before us the danger, as well as the sin, of 
it; yet in spite of these admonitions of con- 
science, we go on and commit the sin : this is a 
huge increase of it, such as will raise the least 



Sund. 3.1 Of the Lord's Supper, &c. 67 

sin into a most high provocation ; for it is plain, 
a sin thus committed must be a wilful one ; 
and then, be the matter of it never so light, it 
is most heinous in God's eyes. Nay, this is a 
circumstance of such force, that it may make an 
indifferent action, that is in itself no sin, become 
one : for though my conscience should err in 
telling me such a thing were unlawful, yet so 
long as I were persuaded, it were a sin for me 
to do that thing ; for in that case my will con- 
sents to the doing a thing which I believe to be 
displeasing to God; and God (who judges t^s 
by our wills, not understandings) imputes it to 
me as a sin, as well as if the thing were in itself 
unlawful. And therefore surely we may con- 
clude, that anything which is in itself sinful 
is made much more so by being committed 
against the checks of conscience. A fourth ag- 
gravation of a sin is, when it hath been often 
repeated : for then there is not only the guilt 
of so many more acts, but every act grows also 
so much worse, and more inexcusable. We 
always judge thus in faults committed against 
ourselves: we can forgive a single injury more 
easily, than the same when it hath been repeated; 
and the oftener it hath been so repeated, the 
more heinous we account it. And so surely it 
is in faults against God also. Fifthly, the sins 
which have been committed after vows and re- 
solutions of amendment, are yet more griev- 
ous ; for that contains also the breaking of 
those promises. Somewhat of this there is in 
every wilful sin ; because every such is a breach 



68 The Whole Duty of Man. [Sund. 3. 

of that vow we make at Baptism. But besides 
that, we have since bound ourselves by new 
vows, if at no other time, yet surely at our 
coming to the Lord's Supper, that being (as 
was formerly said) purposely to repeat our vows 
of Baptism : and the more of these vows we 
have made, so much the greater is our guilt, if 
we fall back to any sin we then renounced. 
This is a thing very well worth weighing ; and 
therefore examine thyself particularly at thy ap- 
proach to the Sacrament, concerning thy 
breaches of former vows made at the holy Table. 
And if upon any other occasion, as sickness, 
trouble of mind, or the like, thou hast at any 
time made any other, call thyself to a strict ac- 
count how thou hast performed them also, and 
remember, that every sin committed against 
such vows, is, besides its own natural guilt, a 
perjury likewise. Sixthly, a yet higher step is, 
when a sin hath been so often committed, that we 
are come to a custom and habit of it; and that 
is indeed a high degree. 

vi. Yet even of habits some are worse than 
others : as first, if it be so confirmed, that we 
are come to a hardness of heart, have no sense 
at all of the sin : or secondly, if we go on in it 
against any extraordinary means used by God 
to reform us, such as sickness, or any oilier 
affliction, which seems to be sent on purpose 
for our reclaiming : or thirdly, if all reproofs 
and exhortations either of ministers, or private 
friends, work not on us, but either make us 
angry at our reprovers, or set us on defending 
the sin : or, lastly, if this sinful habit be so 



Sund. 3.] OJ the Lord's Supper, Sec. 69 

strong in us as to give us a love to the sin, not 
only in ourselves, but in others ; if, as the 
Apostle saith, Rom. i. 3 c 2.JVe do not only do the 
things, but take pleasure in them that do the'm, 
and therefore entice and draw as many as we 
can into the same sins with us ; then it is risen 
to the highest step of wickedness, and is to be 
looked on as the utmost decree both of sin and 
danger. Thus you see how you are to examine 
yourselves concerning your sins ; in each of 
which you are to consider, how many of these 
heightening circumstances there have been, that 
so you may aright measure the heinousness of 
them. 

vii. Now the end of this examination is to 
bring you to such a sight of your sins, Humtiia* 
as may truly humble you, make you tion * 
sensible of your own danger, that have pro- 
voked so great a Majesty, who is able so sadly 
to revenge himself upon you. And that will 
surely, even to the most carnal heart, appear a 
reasonable ground of sorrow. But that is not 
all, it must likewise bring you to a sense and 
abhorrence of your baseness and ingratitude, that 
have thus offended so good and gracious a God; 
that have made such unworthy and unkind re^ 
turns to those tender and rich mercies of his. 
And this consideration especially must melt your 
hearts into a deep sorrow and contrition, the 
degree whereof must be in some measure an- 
swerable to the degrees of your sins. And the 
greater it is, provided it be not such as shuts up 
the hope of God's mercy, the more acceptable 
it is to God, who hath promised, not to despise 



70 The Whole Duty of Man. [Sund. 3. 

a broken and contrite heart, Psal. li. 17. And 
the more likely it will be also to bring us to 
amendment: For if we have once felt what the 
smart of a wounded spirit is, we shall have the 
less mind to venture upon sin again. 

vi ri. For when we are tempted with any of the 
short pleasures of sin, we may then, out of our 
own experience, set against them the sharp pains 
and terrors of an accusing conscience, which 
will, to any that hath felt them, be able infi- 
nitely to outweigh them. Endeavour therefore 
to bring yourselves to this melting temper, to 
this deep, unfeigned sorrow, and that not only 
for the danger you have brought upon yourself: 
for though that be a consideration which may 
and ought to work sadness in us, yet where that 
alone is the motive of our sorrow, it is not that 
sorrow which will avail us for pardon. And 
the reason of it is clear; for that sorrow pro- 
ceeds only from the love of ourselves ; we are 
sorry, because we are like to smart. But the 
sorrow of a true penitent must be 

that will make us grieve for having offended 
him, though there were no punishment to fall 
upon ourselves. The way then to stir up this 
sorrow in us, is first to stir up our love of God, 
by repeating to ourselves the many gracious 
acts of his mercy towards us ; particularly that 
of his sparing us, and not cutting us off in our 
sins. Consider with thyself, how many and how 
great provocations thou hast offered him, perhaps 
in a continued course of many years wilful dis- 
obedience, for which thou mightest with perfect 



Sund..3.] Of the Lord's Supper, kc. 71 

justice have been ere this sent quick into hell : 
nay, possibly thou hast before thee many ex- 
amples of less sinners than thou art, who have 
been suddenly snatched away in the midst of 
their sins. And what cause canst thou give, why 
thou hast thus long escaped, but only because 
his eye hath spared thee? And what cause of 
that sparing, but his tender compassion towards 
thee, his unwillingness that thou shouldst perish. 
This consideration, if it be pressed home upon 
thy soul, cannot chuse (if thy heart be not as hard 
as the nether millstone) but awake somewhat of 
love in thee towards this gracious, this long- 
suffering God ; and that love will certainly make 
it appear to thee, that it is an evil thing, and 
hitter, that thou hast forsaken the Lord, Jer. ii. 
19' that thou hast made such wretched requitals 
for so great a mercy: it will make thee both 
ashamed and angry at thyself, that thou hast 
been such an unthankful creature. But if the 
consideration of this one sort of mercy, God's 
forbearance only, be such an engagement and 
help to this godly sorrow; what will then be 
the multitude of those other mercies, which 
every man is able to reckon up to himself? And 
therefore let every man be as particular in it as 
he can, call to mind as many of them as he is 
able, that so he may attain to the greater degree 
of true Contrition. 

ix. And to all these endeavours must be 
added earnest prayers to God, that he, by his 
Holy Spirit, would shew you your sins, and 
soften your hearts, that you may thoroughly 
bewail and lament them. 



72 The Whole Duty of Mam [Sund. 51 

x. To this must be joined an bumble Con* 

fession of sins to God, and that not 

onjesston. Qn ^ « n g en . era ^ but a ] so \ n particular, 

as far as your memory of them will reach, and 
that with all those heightening circumstances of 
them, which you have by the fore mentioned exr 
animation discovered. Yea, even secret and 
forgotten sins must in general be acknowledged; 
for it is certain there are multitudes of such ; so 
that it is necessary for every one of us to say 
with David, Psal. xix. 12. Who can understand 
his errors? Cleanse thou me from my secret 
faults* When you have thus confessed your 
sins with this hearty sorrow, and sincere hatred 
of them, you may then (and not before) be con* 
cluded to feel so much of your disease, that it 
will be seasonable to apply the remedy. 

xi.. In the next place therefore you are to 
. look on him, whom God hath set forth to 
be the Propitiation for our sins, Rom. iii. 
%5. even Jesus Christ, that Lamb of God, which 
taketh away the sins of the World, John i. 29. 
and earnestly beg of God, that by his most 
precious blood your sins may be washed away.; 
and that God would, for his sake, be recon- 
ciled to you. And this you are to believe will 
surely be done, if you do for the rest of your 
time forsake your sins,, and give yourselves up 
sincerely to obey God in all his commands. 
But without that, it is vain to hope any benefit 
from Christ, or his sufferings. And therefore 
the next part of your Preparation must be the 
setting those resolutions of Obedience, which 
I told you was the third thing you are to exa- 
mine yourselves of, before you approach to the 
Holy Sacrament. 



Sund. 3.] Of the Lord's Supper, &c. 73 

xn. Concerning the particulars of this Reso- 
lution, I need say no more, but that it Reso i utions 
must answer every part and branch of Obedi- 
€>f our duty; that is, we must not ence ' 
only in general resolve that we will observe 
God's commandments, but we must resolve it 
for every commandment by itself; and espe- 
cially, where we have found ourselves most to 
have failed heretofore, there especially to renew 
our Resolutions; and herein it nearly concerns 
us to look that these Resolutions be sincere and 
unfeigned, and not only such slight ones as 
people use out of custom to put on at their com- 
ing to the Sacrament, which they never think of 
keaping afterwards : For this is a certain truth, 
that whosoever comes to this holy table without 
an entire hatred of every sin, comes unworthily; 
and it is as sure, that he that doth entirely hate 
all sin, will resolve to forsake it ; for, you know, 
forsaking naturally follows hatred, no man wil- 
lingly abides with a thing or person he hates. 
And therefore he that doth not so resolve as that 
God the searcher of hearts may approve it as 
sincere, cannot be supposed to hate sin, and so 
cannot be a worthy receiver of that holy Sacra- 
ment. Therefore try your resolutions tho- 
roughly, that you deceive not yourselves in 
them : It is your own great danger, if you do ; 
for it is certain you cannot deceive God, nor 
gain acceptation from him, by any thing which 
is not perfectly hearty and unfeigned. 

xni. Now, as you are to resolve on this new 
obedience, so you are likewise to resolve of the 
on the Means, which may assist you in Means, 

9 



74 The Whole Duty of Man, [Sand. 3. 

the performance of it. And therefore consider 
in every duty, what are the Means that may 
help you in it, and resolve to make use of them, 
bow uneasy soever they be to your flesh ; so, on 
the other side, consider what things they are that 
are likely to lead you to sin, and resolve to shun 
and avoid them : This you are to do in respect 
of aU sins whatever, but especially in those 
whereof you have formerly been guilty : For 
there it will not be hard fur you to find by what 
steps and degrees you were drawn into it, what 
company, what occasion it was that ensnared 
you, as also, to what sort of temptations you 
are aptest to yield. And therefore you must 
particularly fence yourself against the sin, by 
^voiding those occasions of it. 

x i r. But it is not enough that you resolve 
you will do all this hereafter; but you must 
instantly set to it, and begin the course by doing 
at the present whatsoever you have opportunity 
of doing. And there are several things which 
you may, nay, must do at the present, before 
you come to the Sacrament. 

xv. As first, you must cast off every Sin, 
Present not urni g an y one unmodified lust 
renouncing with you to that table ; for it is not 
o/Sm. enough to purpose to cast them off 
afterwards, but you must then actually do it, by 
withdrawing all degrees of love and affection 
from them ; you must then give a bill of divorce 
to all your old beloved Sins, or else you are in no 
way fit to be married to Christ. The reason of 
this is clear; for this Sacrament is our spiritual 
nourishment. Now before we can receive spi- 



Sund. 3.] Of the Lord's Supper, &c. 75 

ritual nourishment, we must have spiritual life 
(for no man gives food to a dead person.) But 
whosoever continues not onty in the act, but in 
the love of any one known Sin, hath no spiri- 
tual life, but is in God's account no better than 
a dead carcase; and therefore cannot receive 
that spiritual food. It is true, he may eat the 
bread, and drink the wine, but he receives not 
Christ, but instead of him, that which is most 
dreadful ; the Apostle will tell you what, 1 Cor* 
xl 2<j. He eats and drinks his oxvn damnation. 
Therefore you see how great a necessity lies on 
you thus actually to put off every Sin, before 
you come to this table. 

xvi. And the same necessity lies on you for 
a second thing to be done at this time, Embracing 
and that is, the putting your soul into Virtue. 
a heavenly and Christian temper, by possessing 
it with all those Graces which may render it 
acceptable in the eyes of God. For when you 
have turned out Satan and his accursed train, you 
must not let your soul lie empty ; if you do, 
Christ tells you, Luke xi. 2o\ he will quickly re- 
turn again, and your last estate, shall be worse 
than your first. But you must by earnest Prayer 
invite into it the Holy Spirit with his Graces ; 
or, if they be in some degree there already, you 
must pray that he will yet more fully possess it, 
and you must quicken and stir them up. 

xvii. As for example, you must quicken 
your humility, by considering your Quietening 
many and great sins ; your faith, by of Graces. 
meditating on God's promises to all penitent 
sinners ; your love to God, by considering his 



76 The Whole Duty of Man. [Simd. & 

mercies, especially those remembered in the Sa- 
crament; his giving Christ to die for us; and 
your love to your neighbour, nay, to your ene- 
mies, by considering that great example of his 
suffering for us, that were enemies to him. And 
it is most particularly required of us, when we 
come to this table, that we copy out this pattern 
of his in a perfect forgiveness of all that have 
offended us, and not only forgiveness, but such 
a kindness also, as will express itself in all 
offices of love and friendship to them. 

xvi ii. And if you have formerly so quite 
Cliarity forgot that blessed example of his, as 
to do the direct contrary ; if you have 
done any unkindness or injury to any person, 
then you are to seek forgiveness from him: 
And to that end., first acknowledge your fault, 
and secondly, restore to him, to the utmost of 
your power, whatsoever you have deprived him 
of either in goods or credit. This reconcilia- 
tion with our brethren is absolutely necessary 
towards the making any of our services accept- 
able with God, as appears by that precept of 
Cmist, Matt. v. 23, 24. If thou bring thy gift 
to the altar, and there remember est that thy bro- 
ther hath aught against thee, leave there thy gift 
before the altar, and go thy way ; first, be recon- 
ciled to thy brother, and then come and offer thy 
gift. Where you see, that though the gift be 
ready at the altar,, it must rather be left there un- 
offered, than be offered by a man that is not at 
perfect peace with his neighbour. And if this 
Charity be so necessary in all our services, much 
more in this ; where, by a joint-partaking in the 



Sund. 3.] Of the Lord's Supper, &c. 77 

same holy mysteries, we signify our being 
united and knit, not only to Christ our Head, 
but also to each other, as fellow members. And 
therefore, if we come with any malice in our 
hearts -we commit an act of the highest hypo- 
crisy, by making a solemn profession in the Sa- 
crament of that Charity and brotherly Love, 
whereof our hearts are quite void. 

xix. Another most necessary grace at this 
time is that of Devotion : for the rais- _ 

, r ,, , Devotion, 

ing whereof we must allow ourselves 
some time to withdraw from our worldly affairs, 
and wholly to set ourselves to this business of 
preparation : One very special part of which 
preparation lies in raising up our souls to a 
devout and heavenly temper. And to that it is 
most necessary that we cast off all thoughts of 
the world ; for they will be sure, as so many 
clogs, to hinder our souls in their mounting 
towards heaven. A special exercise of this De- 
votion is Prayer, wherein we must be very fre- 
quent and earnest at our coming to the Sacra- 
ment, this being one great instrument whereby 
we must obtain all those other graces required 
in our preparation. Therefore be sure this be 
not omitted ; for if you use never so much en- 
deavour besides, and leave out this, it is the 
going to work in your own strength, without 
looking to God for his help : and then it is im- 
possible you should prosper in it : Forxve are not 
able of ourselves to think anything as of ourselves 9 
but our sufficiency is of God, Z Cor. iii. 5. There- 
fore be instant with him so to assist you with his 
grace, that you may come so fitted to this holy 



78 The Whole Duty of Man. [Sund. 3. 

table that you may be partakers of the benefits 
there reached out to all worthy receivers. 

xx. These and all other spiritual Graces our 
Necessity of souls must be clothed with, when 
these Graces. we come to fa\ n feast; for this is 
that wedding-garment, without which whosoever 
comes, is like to have the entertainment men- 
tioned in the parable of him who came to the 
marriage without a wedding garment, Matt. xxii. 
13. who was cast into outer darkness, where is 
weeping and gnashing of teeth : For though it is 
possible he may fit it out at the present, and not 
be snatched from the table, yet St. Paul assures 
him, he drinks damnation to himself, and how 
soon it may fall on him is uncertain ; but it is 
sure it will, if repentance prevent it not : and as 
sure that whenever it does come, it will be in- 
tolerable, for who among us can dwell with ever- 
lasting burnings? Isa. xxxiii. 14. 

xxi. I shall add but one thing more con- 
The useful- cernm g the things which are to be 
nessofaspi- done before the Sacrament, and that 
ritualGuxdc. j g an a( j v i cej t h at jf anv person upon 

a serious view of himself, cannot satisfy his own 
soul of his sincerity, and so doubts whether he 
may come to the Sacrament, he do not rest 
wholly on his own judgment in the case : for if 
he be a truly humbled soul, it is likely he may 
judge too hardly of himself; if he be not, it is 
odds but if he be left to the satisfying his own 
doubts, he will quickly bring himself to pass 
too favourable a sentence : or whether he be the 
one or the other, if he come to the Sacrament in 
that doubt, he certainly plunges himself into 



Sund. 3.] Of the Lord's Supper, &c. 79 

farther doubts and scruples, if not into sin. On 
the other side, if he forbears because of it, if 
that fear be a causeless one, then he groundlessly 
absents himself from that holy ordinance, and so 
deprives his soul of the benefits of it. Therefore 
in the midst of so many dangers, which attend 
the mistake of himself, I would, as I said be- 
fore, exhort him not to trust to his own judgment, 
but to make known his case to some discreet and 
godly minister, and rather be guided by his, who 
will probably (if the case be duly and without 
any disguise discovered to him) be better able to 
judge of him, than he of himself. This is the 
counsel the Church gives in the exhortation be- 
fore the Communion, where it is advised, That 
if any, by other means there before-mentioned, 
cannot quiet his own conscience, but require 
farther counsel and comfort, then let him go to 
some discreet and learned minister of God 's word, 
and open his grief, that he may receive such 
ghostly counsel, advice, and comfort, that his 
conscience may be relieved, &c. This is surely 
such advice as should not be neglected, neither 
at the time of coming to the Sacrament, nor any 
other, when we are under any fear or reasons of 
doubt concerning the state of our souls. And 
for want of this, many have run into very great 
mischief, having let the doubt fester so long, 
that it hath either plunged them into deep dis- 
tresses of conscience : or, which is worse, they 
have, to still that disquiet within them, betaken 
themselves to all sinful pleasures, and so quite 
cast off all care of their souls. 

xxii. But to all this it will perhaps be said, 
e % 






80 The Whole Duty of Man. [Sund. 3, 

That this cannot be done without discovering 
Nottobeasham- the nakedness and blemishes of 
ed to discover the soul, and there is shame in 
ourselves to one. that> and therefore men are un- 
willing to do it. But to that I answer, That it 
is very unreasonable that should be a hindrance : 
For, first, I suppose you are to choose only such 
a person, as will faithfully keep any secret you 
shall commit to him, and so it can be no pub- 
lic shame you can fear. And if it be in re- 
spect of that single person, you need not fear 
that neither ; for, supposing him a godly man, 
he will not think the worse of you, but the bet- 
ter, that you are so desirous to set all right 
between God and your soul. But if indeed 
there were shame in it, yet as long as it may be 
a means to cure both your trouble and your 
sin too (as certainly godly and faithful counsel 
may tend much to both) that shame ought to 
be despised : and it is sure it would, if we loved 
our souls as well as our bodies : for in bodily 
diseases, be they never so foul or shameful, we 
account him a fool,who will rather miss the cure, 
than discover it : and then it must here be so 
much greater folly, by how much the soul is 
more precious than the body. 

xxin. But God knows it is not only doubt- 
As necessary to ^ persons, to whom this advice 
the confident as might be useful ; there are others 
to the doubtful, of another sort, whose confidence 
is their disease, who presume very groundlessly 
of the goodness of their estates: and for those 
it vvere most happy, if they could be brought to 
hear some more equal judgments than their own 



Sund. 3.] Of the Lord's Supper, &c. 81 

in this so weighty a business. The truth is, we 
are generally so apt to favour ourselves, that it 
might be very useful for the most, especially 
the more ignorant sort, sometimes to advise 
with a spiritual guide, to enable them to pass 
right judgments on themselves : and not only 
so, but to receive directions how to subdue and 
mortify those sins they are most inclined to ; 
which is a matter of so much difficulty, that we 
have no reason to despise any means that may 
help us in it. 

xxiv. I have now gone through those seve- 
ral parts of duty we are to perform Before our 
receiving: in the next place, I - _ . 

a. 1 1 -l i. • l i_ j At- the time of 

am to tell you, what is to be done receiving. Me- 
At the time of receiving. When dilation of thy 
thou art at the holy table, first, «««*««"• 
humble thyself in an unfeigned acknowledg- 
ment of thy great unworthiness to be admitted 
there ; and to that purpose, remember again, 
between God and thine own soul, some of thy 
greatest and foulest sins, thy breaches of former 
vows made at that table ; especially since thy 
last receiving. Then meditate on The Sufferings 
those bitter sufferings of Christ, <f Christ. 
which are set out to us in the Sacrament : when 
thou seest the bread broken, remember how his 
blessed body was torn with nails upon the cross. 
When thou seest the wine poured out, remem- 
ber how his precious blood was spilt there ; and 
then consider it was thy sins that caused both. 
And here think how unworthy a wretch thou 
art, to have done that which occasioned such 
torments to him : how much worse than his 
e 3 



82 The Whole Duty of Mam [Sund. 3. 

very crucifiers ! They crucified him once : but 
thou hast, as much as in thee lay, crucified him 
daily : they crucified him, because they knew 
him not ; but thou hast known both what he is 
in himself, The Lord of Glory > and what he is 
to thee, a most tender and merciful Saviour ; 
and yet thou hast still continued thus to crucify 
him afresh. Consider this, and let it work in 
thee, first, a great sorrow for thy sins past, and 
then a great hatred and a firm resolution 
against them for the time to come. 

xxv. When thou hast a while thus thought 
The Atonement ° n these sufferings of Christ, for 
wrought by the encreasing thy humility and 
them. contrition, then, in the second 

place, think of them again, to stir up thy faith; 
look on him as the Sacrifice offered up for thy 
sins, for the appeasing of God's wrath, and 
procuring his favour and mercies towards thee. 
And therefore believingly, yet humbly beg of 
God, to accept of that satisfaction made by his 
innocent and beloved Son ; and for the Merits 
thereof to pardon thee whatever is past, and to 
be fully reconciled to thee. 

xxvi. In the third place, consider them 
The thankful- again, to raise thy Thankfulness. 
ness owing Think how much both of shame and 
for them. —.g ^ e t ^ ere en( ] urec } j k ut; especially 

those great agonies of his soul, which drew from 
him that bitter cry, My God, my God } zvhy hast 
thou forsaken me ? Matt, xxvii. 45. Now all 
this he suffered only to keep thee from perishing. 
And therefore consider what inexpressible thanks 
thou owest him ; and endeavour to raise thy soul 



Sund. 3.] Of the Lord's Supper, &e. $p 

to the most zealous and hearty thanksgiving: For 
this is a principal part of duty at this time, the 
praising and magnifying that mercy which hath 
redeemed us by so dear a price* Therefore it 
will here well become thee to say with David, 1 
will take the cup of salvation, and will call upon 
the name of the Lord. 

xxvii. Fourthly, Look on these sufferings 
of Christ t-0 Stir Up this Love: The great Love of . 
and surely there cannot be a Christ in them. 
more effectual means of doing it; for here the 
Love of Christ to thee is most manifest, accord- 
ing to that of the Apostle, 1 John iii. 16; 
iter eby perceive we the Love of God towards us, 
because he laid doxvn his If e for us. And that 
even the highest degree of Love ; for as himself 
tells us, John xv. 13. Greater love than Urn 
hath no man, that a man lay doxvn his life for 
his friend. Yet even greater Love than this 
had he : for he not only died, but died the 
most painful and most reproachful death, and 
that not for his friends, but for his utter ene- 
mies. And therefore, if after all this Love on 
his part, there be no return of Love on ours, 
we are worse than the vilest sort of men ; for 
even the Publicans, Matt. v. 46. love those that 
love them. Here therefore chide and reproach 
thyself, that thy love to him is so faint and cool, 
when his to thee was so zealous and affectionate ; 
and endeavour to enkindle this holy flame in 
thy soul, to love him in such a degree, that thou 
mayest be ready to copy out his example, to part 
with all things, yea, even life itself, whenever he 
calls for it ; that is, whensoever thy obedience 
K 4 



84 The Whole Duty of Man. [Sund. 3- 

to any command of his shall lay thee open to 
those sufferings ; but in the mean time to re- 
solve never again to make any league with his 
enemies, to entertain or harbour any sin in thy 
breast. But if there have any such hitherto 
remained with thee, make this the season to kill 
and crucify it; offer it up at this instant a 
sacrifice to him, who was sacrificed for thee, and 
particularly, for that very end, that he might 
redeem thee from all iniquity. Therefore here 
make thy solemn resolutions to forsake every sin, 
particularly those into which thou hast most 
frequently fallen. And that thou mayest indeed 
perform those resolutions, earnestly beg of this 
crucified Saviour, that he will, by the power of 
his death, mortify and kill all thy corruptions. 

xxvin. When thou art about to receive the 
The Benefits of consecrated bread and wine, re- 
the New Cove- member that God now offers to 
nam sealed in the seSL \ to t h ee that new Covenant 

Sacrament. , . . , . , . , . 

made with mankind in his oon. 
For since that he gives his Son in the Sacrament, 
he gives with him all the benefits of that Cove- 
nant ; to wit, pardon of sins, sanctifying grace, 
and a title to an eternal inheritance. And here 
be astonished at the infinite goodness of God, 
who reaches out to thee so precious a treasure. 
But then remember, that this is all but on con- 
dition that thou perform thy part of the cove- 
nant. And therefore settle in thy soul the most 
serious purpose of obedience; and then with all 
possible devotion, join with the minister in that 
short but excellent prayer, used at the instant of 
giving the Sacrament, The Body of our Lord, &c. 



Sund. 3.] Of the Lord's Supper, kc. 85 

xxix. So soon as thou hast received, offer 
up thy devoutest praises for that Upon receiving 
great mercy, together with thy most gw« Thanks. 
earnest prayers for such assistance of God's Spi- 
rit, as may enable thee to perform the vow thou 
hast now made. Then remembering that Christ 
is a propitiation not for our sins only, but also for 
the sins of the whole world, let thy chari- p 
ty reach as far as his hath done, and pray 
for all mankind, that every one may receive the 
benefit of that sacrifice of his ; commend also to 
God the estate of the Church, that particularly 
whereof thou art a Member ; and forget not to 
pray for all to whom thou owest obedience both 
in Church and State ; and so go on to pray for 
such particular persons, as either thy relations or 
their wants shall present to thee. If there be 
any collection for the poor (as there alwavs 
ought to be at this time) give freely according 
to thy ability ; or if, by the default of others, 
there be no such collection, yet do thou pri- 
vately design somewhat towards the relief of thy 
poor brethren, and be sure to give it the next 
fitting opportunity that offers itself. All this 
thou must contrive to do in the time that others 
are receiving, that so when the public Prayers 
after the administration begin, thou mayest be 
ready to join in them : which thou must likewise 
take care to do with all devotion. Thus much 
for behaviour at the time of receiving. 

xxx. Now follows the third and last thing, 
that is, what thou art to do after thy After the 
receiving. That which is immedi- Sacrament, 
ately to be done, is, as soon as thou art retired 



86 The Whole Duty of Man. [Sund. 3. 

from the congregation, to offer up again to God 
thy Sacrifice of praise, for all those precious 
Private Prayer mercies conveyed to thee in that 
and Thanhs- holy Sacrament, as also humbly 
giving. tQ j ntreat fo e continued assistance 

of his grace, to enable thee to make good all 
those purposes of obedience thou hast now made. 
And in whatsoever thou knowest thyself most in 
danger, either in respect of any former habit, or 
natural inclination, there especially desire, and 
earnestly beg his aid. 

xxxi. When thou hast done thus, do not 
Not presently to presently let thyself loose to thy 
fall to worldly worldly cares and business, but 
" mrs ' spend all that day either in medi- 

tating, praying, reading, good conferences, or 
the like ; so as may best keep up that holy flame 
that is enkindled in thy heart. Afterwards, 
when thy calling requires thee to fall to thy 
usual affairs, do it; but yet still remember that 
thou hast a greater business than that upon thy 
hands; that is, the performing of all those pro- 
mises thou so lately madest to God. And there- 
fore whatever thy outward employments are, let 
To keep thy Re- thy heart be set on that, keep all 
solutions still in tne particulars of thy resolutions 
xmy ° in memory ; and whenever thou 

art tempted to any of thy old sins, then consider 
this is the thing thou so solemnly vowedst against: 
The Danger of and withal remember what a hor- 

Ireaking them. r j D l e guilt it will be, if thoil 

shouldstnow wilfully do any thing contrary U> 
that vow ; yea, and what a horrible mischief 
also it will be to thyself : for at thy receiving, 






Sund. 3.] Of the Lord's Supper, &c. 87 

God and thou enteredst into covenant, into a 
league of friendship and kindness. And as long 
as thou keepest in that friendship with God, 
thou art safe : All the malice of men or devils 
can do thee no harm : For, as the Making God 
Apostle saith, Rom. viii. 31. If God thy Enemy, 
be for us y who can be against us ? But if thou 
breakest this league, (as thou certainly dost, if 
thou yieldest to any wilful sin) then God and 
thou art enemies ; and if all the world then were 
for thee, it could not avail thee. 

xxxi i. Nay, thou wilt get an enemy within 
thine own bosom, thy Conscience ac- Thy oivn 
cusing and upbraiding thee ; and Conscience. 
when God and thine own Conscience are thus 
against thee, thou canst not but be extremely 
miserable even in this life, besides that fearful 
expectation of wrath which awaits thee in the 
next. Remember all this when thou art set 
upon by any temptation ; and then* sure thou 
canst not but look upon that temptation as a 
cheat that comes to rob thee of thy peace, thy 
God, thy very soul. And then sure it will 
appear as unfit to entertain it, as thou wouldest 
think it to harbour one in thy house, who thou 
knowest came to rob thee of what is dearest to 
thee. 

xxxiii. And let not any experience of God's 
mercy in pardoning thee heretofore, God , g f 
encourage thee again to provoke Pardons no 
him ; for besides that it is the high- Encourage- 

j r • i j j ° went to Sin. 

est degree of wickedness and un- 
thankfulness to make that goodness of his which 
should lead thee to repentance^ and encourage- 
e 6 






88 The Whole Duty of Man. [Sund. 

ment in thy sin : Besides this, I say, the oftener 
thou hast been pardoned, the less reason thou 
hast to expect it again ; because thy sin is so 
much the greater for having been committed 
against so much mercy. If a king have several 
times pardoned an offender,, yet if he still return 
to the commission of the same fault, the king will 
at last be forced, if he have any love to justice, 
to give him up to it. Now so it is here, God is 
as well just as merciful, and his justice will at 
last surely and heavily avenge the abuse of his 
mercy : and there cannot be a greater abuse of 
his mercy, than to sin in hope of it : so that it 
will prove miserable deceiving of thyself, thus to 
presume upon it. 

xxxiv. Now this care of making good thy 

The Obligation Vow mus * not abide with thee 

of this Vow per- some few days only, and then be 
petual. cast aB y Cj t> ut it must continue 

with thee all thy days : for if thou break thy 
Vow., it matters not whether sooner or later. 
Nay, perhaps the guilt may, in some respects, 
he more if it be late ; for if thou hast for a 
good while gone on in the observance of it, that 
shews the thing is possible to thee ; and so thy 
after breaches are not of infirmity, because thou 
canst not avoid them, but of perverseness, be- 
cause thou wilt not. Besides the use of Chris- 
tian walking must needs make it more easy to 
thee. For indeed all the difficulty of it is but 
from the custom of the contrary : and therefore, 
if, after some acquaintance with it, when thou 
hast overcome somewhat of the hardness, thou 
shall then give it over, it will be most inexcu- 



Sund. 4.] Honour due to God's Name. 8g 

sable. Therefore be careful all the days of thy 
life to keep such a watch over thyself, and so to 
avoid ail occasions of temptations, as may pre- 
serve thee from all wilful breaches of this Vow. 
xxxv. But though the obligation of every 
such single Vow reach to the utmost Yet often to 
day of our lives, yet are we often to be renewed. 
renew it, that is, we are often to receive the 
holy Sacrament ; for that being the means of 
conveying to us so great and invaluable benefits, 
and it being also a command of Christ, that we 
should do this in remembrance of him, we are in 
respect both of reason and duty, to omit no fit 
opportunity of partaking of that Holy Table. 
I have now shewed you what that reverence is, 
which we are to pay to God in his Sacrament. 



SUNDAY IV. 



Honour due to God's Name : Sins against it ; 
Blasphemy, Swearing; of assertory, promis- 
sory, wilawful Oaths; of Perjury, vain 
Oaths, and the Sin of them, &c. 

Sect. i. The last thing wherein we are to 
express our reverence to him, is the honour- 
ing of his Name. Now what this Honour due to 
honouring of his Name is, we shall God,s Name. 
best understand by considering what are the 
things by which it is dishonoured, the avoiding 
of which will be our way of honouring it. 



90 The Whole Duty of Man. fSund. 4. 

The first is, all Blasphemies, or speaking any 
Sins against evil thing of God, the highest degree 
***• whereof is cursing him ; or, if we do 

not speak it with our mouth s, yet if we do it 
in our hearts, by thinking any unworthy thing 
of him, it is looked on by God, who 

S P em V- gee& ^q heart, as the vilest dishonour. 
But there is also a Blasphemy of the actions, that 
is, when men, who profess to be the servants of 
God, live so wickedly, that they bring up an 
evil report of him, whom they own as their 
Master and Lord. This Blasphemy the Apostle 
takes notice of, Rom. ii. 24. where he tells those 
who profess to be observers of the law, That by 
their wicked actions the name of God was blas- 
phemed among the Gentiles. Those Gentiles 
were moved to think ill of God, as the favourer 
of sin, when they saw those, who called them- 
selves his servants, commit it. 

A second way of dishonouring God's Name is 
by Swearing ; and that is of two sorts, 

wearing. ^j^ ^ ^ &Q Q^fo^ Qr e J se ^y ms \ r 

and light ones. A false Oath may also be of two 
Assertory kinds ; as first, that by which I affirm 
Oaths. * somewhat; or secondly, that by which 
I promise. The first is, when I say such or such 
a thing was done so or so, and confirm this say- 
ing of mine with an Oath. If then I know there 
be not perfect truth in what I say, this is a flat 
perjury, a downright being forsworn : nay, if I 
swear to the truth of that whereof I am only 
doubtful, though the thing should happen to be 
true, yet it brings upon me the guilt of Perjury :. 
for I swear at a venture, and the thing might. 



Sund. 4.] Of Oaths, &c. 91 

for aught I know, be as well false or true; 
whereas I ought never to swear any thing, the 
truth of which I do not certainly know. 

ii. But besides this sort of Oaths, by which 
I affirm any thing, there is the other p 
sort, that by which I promise some- r sor ^ 
what. And that promise may be either to God, 
or man. When it is to God we call it a vow, of 
which I have already spoken, under the heads 
of the Sacraments. I shall now only speak of 
that. to man ; and this may become a false Oath, 
either at or after the time of taking it. At the 
time of taking, it is false, if either I have then 
no real purpose of making it good, or else take 
it in a sense different from that which I know 
he, to whom I make the promise, understands 
it ; for the use of Oaths being to assure the per- 
sons to whom they are made, they must be taken 
in their sense. But if I were never so sincere at 
the taking the Oath, if afterwards I do not 
perform it, I am certainly perjured. 

in. The nature of an Oath being then thus 
binding, it nearly concerns us to look Unlawful 
that the matter of our oaths be law- Oaths. 
ful; for else we run ourselves into a woeful 
snare. For example, suppose I swear to kill a 
man, if I perform my Oath, I am guilty of 
murder ; if I break it, of Perjury : And so I am 
under a necessity of sinning one way or other. 
But there is nothing puts us under a greater 
degree of this unhappy necessity, than when we 
swear two Oaths, whereof the one is directly 
cross and contradictory to the other. For if I 
swear to give a man my whole estate, and after- 



92 The Whole Duty of Man. [Simd. 4. 

wards swear to give all, or part of that estate 
to another, it is certain I must break my Oath 
to one of them, because it is impossible to per- 
form it to both ; and so I must be under a ne- 
cessity of being forsworn. And into this un- 
happy strait every man brings himself that takes 
any Oath, which crosses some other which he 
hath formerly taken ; which should make all, 
that love either God or their own souls, resolve 
never thus miserably to entangle themselves, 
by taking one Oath cross and thwarting to 
another. But it may perhaps here be asked, 
What a person, that hath already brought him- 
self into such a condition, shall do ? I answer, 
He must first heartily repent of the great sin of 
taking the unlawful Oath, and then stick only to 
the lawful; which is all that is in his power to- 
wards the repairing his fault, and qualifying him 
for God's pardon for it. 

iv. Having said this concerning the kinds of 
Godgieatly this sin of Perjury, I shall only add a 
dishonoured few words to shew you how greatly 
hy Perjury. q $ s name | s dishonoured by it. In 
all Oaths, you know, God is solemnly called to 
witness the truth of that which is spoken : Now 
if the thing be false, it is the basest affront and 
dishonour that can possibly be done to God. 
For it is in reason to signify one of these two 
things, either that we believe he knows not 
whether we say true, or no, (and that is to make 
him no God, to suppose him to be as deceivable, 
and easy to be deluded as one of our ignorant 
neighbours,) or else that he is willing to counte- 
nance our lies. The former robs him of that 



Sund. 4.] Of Oaths, kc. 93 

great attribute of his, his knowing all things, 
and is surely a great dishonouring of him, it 
being even amongst men accounted one of the 
greatest disgraces to account a man fit to have 
cheats put upon him : Yet even so we deal with 
God., if we venture to forswear upon a hope 
that God discerns it not. But the other is yet 
worse ; for the supposing him willing to coun- 
tenance our lies, is the making him a party in 
them : and is not only the making him no God, 
(it being impossible that God should either lie 
himself, or approve it in another) but it is the 
making him like the very devil. For he it is 
that is a liar, and the father of it, John viii. 44. 
And surely I need not say more to prove, that 
this is the highest degree of dishonouring God's 
name. 

v. But if any yet doubt the heinousness of 
this sin, let him but consider what The punish- 
God himself says of it in the third rnentofit. 
Commandment, where he solemnly professes 
He will not hold him guiltless that taketh his 
name in vain. And sure the adding that to this 
Commandment and none of the rest, is the 
marking this out for a most heinous guilt. And 
if you look into Zech. v. you will there find the 
punishment is answerable, even to the utter 
destruction, not only of the man, but his house 
also. Therefore it concerns all men, as they love 
either their temporal or eternal welfare, to keep 
them most strictly from this sin. 

But besides this of forswearing, I told you 
there was another sort of Oaths by . 

which God's name is dishonoured : 



94 The Whole Duty of Man. [Sund. 4. 

those are the vain and light Oaths, such as are 
so usual in our common discourse, and are ex- 
pressly forbidden by Christ, Matt. v. 34. But I 
say unto you, swear not at all, neither by Hea- 
ven, for it is God's throne; nor by the earth, 
for it is his footstool : Where you see we are not 
allowed to swear even by mere creatures, be- 
cause of the relation they have to God. How 
great a wickedness is it then to profane his 
Holy Name by rash and vain Oaths ? This is a 
sin that is ( by I know 7 not what charm of Satan's) 
grown into a fashion among us ; and now its 
being so, draws daily more men into it. But it 
is to be remembered, that when we shall appear 
before God's judgment seat, toanswerfor those 
profanations of his name, it will be no excuse 
to say, It was the fashion to do so ; it will rather 
be an increase of our guilt, that we have by our 
own practice helped to confirm that wicked cus- 
tom, which we ought to have beat down and 
discountenanced. 

vi. And sure, whatever this profane age 
The Si?i of thinks of it, this is a sin of a very high 
them. nature : For, besides that it is a direct 

breach of the precepts of Christ, it shews, first, 
a very mean and low esteem of God. Every 
Oath we swear, is the appealing to God to judge 
the truth of what we speak; and therefore, be- 
ing of such greatness and majesty, requires that 
the matter concerning which we thus appeal to 
him, should be of great weight and moment, 
somewhat wherein either his own glory, or some 
considerable good of man is concerned. But 
when we swear in common discourse, it is far 






Sund. 4. ] Of Oaths, &c. 95 

otherwise; and the triflingest or lightest thing 
serves for the matter of an Oath : nay, often 
men swear to such vain and foolish things, as a 
considering person would be ashamed barely 
to speak. And is it not a great despising of 
God ; to call him solemnly to judge in such 
childish, such wretched matters? God is the 
great king of the world : Now though a king 
be to be resorted unto in weighty cases, yet sure 
he would think himself much despised, if he 
should be called to judge between boys at their 
childish games : And, God knows, many things, 
whereto we frequently swear, are not of greater 
weight, and therefore are a sign that we do not 
rightly esteem of God. 

vn. Secondly, this common swearing is, a 
sin which leads directly to the former Theyleadto 
of forswearing. For he that by the Perjury. 
use of swearing hath made Oaths so familiar to 
him, will be likely to take the dreadfullest Oath 
without much consideration. For how shall he 
that swears hourly, look upon an Oath with any 
reverence ? And he that doth not, it is his 
chance, not his care, that is to be thanked, if 
he keep from Perjury. Nay, farther, he that 
swears commonly, is not only prepared to for- 
swear when a solemn Oath is tendered him, but 
in all probability does actually forswear himself 
often in these suddener Oaths : for, supposing 
them to come from a man ere he is aware, 
(which is the best can be said of them) what as- 
surance can any man have who swears ere he is 
aware that he shall not lie so too ? And if he 
doth both together, he must necessarily be for- 



96 The Whole Duty of Man. [Sund. 4. 

sworn. But he that observes your common 
swearers will be put past doubt that they are 
often forsworn. For they usually swear indif- 
ferently to things true or false, doubtful or cer- 
tain : And I doubt not, but if men who are 
guilty of this sin, would but impartially examine 
their own practice, their hearts would second 
me in this observation. 

vni. Thirdly, this is a sin to which there is 
No tempta- no temptation, there is nothing either 
tion to them. f pleasure or profit got by it ; most 
other sins offer us somewhat either of the one or 
the other, but this is utterly empty of both. So 
that in this sin the Devil does not play the mer- 
chant for our souls, as in others he does ; he doth 
not so much as cheapen them, but we give them 
freely into his hands, without any thing in ex- 
change. There seems to be but one thing pos- 
sible for men to hope to gain by it, and that is, 
to be believed in what they say, when they thus 
bind it by an Oath. But this also they con- 
stantly fail of, for there are none so little be- 
lieved as the common swearers. And good rea- 
son ; for he that makes no conscience thus to 
profane God's name, why shall any man believe 
he makes any of lying ? Nay, their forwardness 
to confirm every the slightest thing by an Oath, 
rather gives jealousy that they have some inward 
guilt of falseness, for which that Oath must be 
the cloak. And thus vou see in how little stead 
it stands them, even to this only purpose, for 
which they can pretend it useful ; and to any 
other advantage it makes not the least claim, and 
therefore is a sin without temptation, and con- 
sequently without excuse : for it shews the 



Sund. 4.] Of Oaths, &c. 97 

greatest contempt, nay, un kindness to God, 
when we will provoke him thus, without any 
thing to tempt us to it. And therefore, though 
the commonness of this sin hath made it pass 
but for a small one, }^et it is very far from being 
so, either in itself, or on God's account. 

ix. Let all therefore, who are not yet fallen 
into the custom of this sin, be most Nec€Ssity f 
careful never to yield to the least be- obtaining 
ginnings of it; and for those who we from them. 
so miserable, as to be already ensnared in it, let 
them immediately, as they tender their souls, 
get out of it. And let no man plead the hard- 
ness of leaving an old custom, as an excuse for 
his continuing in it, but rather, the longer he 
hath been in it, so much the more haste let him 
make out of it, as thinking it too much, that he 
hath so long gone on in so great a sin. And if 
the length of the custom have increased the dif- 
ficulty of leaving it, that is in all reason to make 
him set immediately to the casting it off, lest that 
difficulty at last grow to an impossibility : and 
the harder he finds it at the present, so much the 
more diligent and watchful he must be in Means 
the use of all those means which may f or fy 
tend to the overcoming that sinful habit ; some 
few of those means it will not be amiss here to 
mention. 

x. First, Let him possess his mind fully of 
the heinousness of the sin, and not to Senseofthe 
measure it only according to the com- Guilt and 
mon rate of the world : and when he Dan S er - 
is fully persuaded of the Guilt, then let him add 
to that the consideration of the Danger; as, that 
it puts him out of God's favour at the present, 



98 The Whole Duty of Man, [Sund. 4. 

and will, if he continue in it, cast him into Hell 
for ever. And sure, if this were but thoroughly 
laid to heart, it would restrain this sin. For I 
would ask a man, that pretends impossibility of 
leaving the custom, Whether, if he were sure 
he should be hanged the next Oath he swore, 
the fear of it would not keep him from swear- 
ing ? I can scarce believe any man in his wits so 
little master of himself but it would. And then 
surely damning is so much worse than hanging, 
that in all reason, the fear of that ought to be a 
much greater restraint. The case is, men do 
either not heartily believe that this sin will damn 
them, or if they do, they look on it as a thing 
a great way off, and so are not much moved 
with it; but both these are very unreasonable. 
For the first, it is certain that every one that 
continues wilfully in any sin, is so long in a state 
of damnation ; and therefore this being so con- 
tinued in, must certainly put a man in that 
condition. For the second, it is very possible, 
he may be deceived in thinking it so far off: for 
how knows any man that he shall not be struck 
dead with an Oath in his mouth ? Or, if he were 
sure not to be so, yet eternal damnation is surely 
to be dreaded above all things, be it at what 
distance soever. 

xi. A second means is to be exactly true in 
Truth in all thou speakest, that all men may 
speaking. believe thee on thy bare word ; and 
then thou wilt never have occasion to confirm it 
by an Oath, to make it more credible, which is 
the only colour or reason that can at any time 
be pretended for swearing. 



Sund. 4.]' Of Oaths, &c. 99 

xii. Thirdly, Observe what it is that most 
betrays thee to this sin, whether Forsaking the 
drink, or anger, or the company Occasions, 
and example of others, or whatever else; and 
then, if ever thou mean to forsake the sin, 
forsake those occasions of it. 

xiii. Fourthly, Endeavour to posess thy 
heart with a continual reverence of Reverence 
God; and if that once grow into a cus- of God. 
torn with thee, it will quickly turn out that con- 
trary one of profaning. Use and accustom thyself 
therefore to this Reverence of God, and particu- 
larly to such a respect to his name, as if it be 
possible never to mention it without some lifting 
up thy heart to him. Even in thy ordinary 
discourse, whenever thou takest his name into 
thy mouth, let it be an occasion of raising up thy 
thoughts to him ; but by no means permit thyself 
to use it in idle by-words, or the like. If thou 
dost accustom thyself to pay this Reverence 
to the bare mention of his name, it will be an 
excellent fence against the profaning it in oaths. 

xiv. A fifth means is a diligent and constant 
Watch over thyself, that thou thus 
offend not with thy tongue, without atc * u n€SS ' 
which all the former will come to nothing. And 
the last means is Prayer, which must be added to 
all thy endeavours; therefore pray ear- 
nestly, that God will enable thee to iay€) ' 
overcome this wicked custom ; say with the 
Psalmist, Set a watch, O Lord, over my mouth, 
and keep the door of my lips ; and if thou dost 
sincerely set thyself to the use of means for it, 
thou mayest be assured, God will not be wanting 



100 The Whole Duty of Man. [Sund. 5. 

in his assistance. I have been the longer on 
this, because it is so reigning a sin. God in his 
mercy give all that are guilty of it, a true sight 
of the heinousness of it ? 

xv. By these several ways of dishonouring 
What it is to God's Name you may understand 
honour God's what is the duty of honouring it, 
Name. ^ 2 a s ti'ic€ abstaining from every 

one of these, and that abstinence founded on an 
awful respect and reverence to that sacred Name, 
which is great, wonderful, and holy, PsaL xcix. 
3. I have now passed through the several 
branches of that great duty of honouring God. 



SUNDAY V. 



Of Worship due to God's Name. Of Prayer, 
and its several Parts. Of public Prayers 
in the Church, in the Family. Of private 
Prayer. Of Repentance, Sec. Of Fasting. 

Sect. i. The eighth duty we owe to God 

is Worship : This is that great Duty by which 

especially we acknowledge his Godhead. 

Worship being proper only to God; 

s lp ' and therefore it is to be looked upon 
as a most weighty Duty. This is to be per- 
formed, first by our souls ; secondly, by our 
Prayer, its bodies. The soul's part is praying. 
Parts. Now prayer is a speaking to God, 
and there are divers parts of it, according to 
the different things about which we speak. 



Sund. 5.] The Duty of Prayer, &c. 101 

ii. As first, There is confession, that is the 
acknowledging our sins to God. And „ r . 

. . i ? i i • Confession. 

this may be either general or particu- 
lar. The general is, when we only confess in 
gross, that we are sinful : the particular, when 
we mention the several sorts and acts of our sins. 
The former is necessary to be always a part of 
our solemn prayers, whether public or private. 
The latter is proper for private prayer, and there, 
the oftener it is used, the better ; yea, even in 
our daily private prayer, it will be fit constantly 
to remember some of our greatest and foulest 
sins, though never so long since past : for such 
we should never think sufficiently confessed and 
bewailed. And this bewailing must always go 
along with confession. We must be heartily 
sorry for the sins we confess, and from our souls 
acknowledge our own great unworthiness in hav- 
ing committed them. For our Confession is not 
intended to instruct God, who knows our sins 
much better than ourselves do, but it is to hum- 
ble ourselves ; and therefore we must not think 
to have confessed aright, till that be done. 

in. The second part of prayer is Petition : 
that is, the begging of God whatsoever „ ,, . 

. e * " Petition 

we want, either for our Souls or Bodies. 
For our Souls we must first beg pardon of sins, 
and that for the sake of Jesus Christ, For our 
who shed his blood to obtain it. Then Sou ^- 
we must also beg the grace and assistance of 
God's Spirit to enable us to forsake our sins, and 
to walk in obedience to him. And herein it will 
be needful particularly to beg all the several 
virtues, as faith, love, zeal, purity, repentance, 
F 



1 02 The Whole Duty of Man. [Sund. 5. 

and the like ; but especially those which thou 
most wantest: And therefore observe what thy 
wants are ; and if thou beest proud, be most 
instant in praying for Humility ; if lustful, for 
Chastity; and so for all other graces, according 
as thou flndest thy needs. And in all these 
things that concern thy soul, be very earnest and 
importunate ; take no denial from God, nor give 
over, though thou do not presently obtain what 
thou suest for. But if thou hast never so Ions 
prayed for a grace, and yet flndest it not, do not 
grow weary of praying, but rather search what 
the cause may be, which makes thy prayers 
so ineffectual ; see if thou do not thyself hinder 
them : Perhaps, thou prayest to God to enable 
thee to conquer some sin, and yet never goest 
about to fight against it, never makest any resist- 
ance, but yieldest to it as often as it comes, nay, 
puttest thyself in its way, in the road of all 
temptations. If it be thus, no wonder though 
thy prayers avail not, for thou wilt not let them. 
Therefore amend this, and set to the doing of thy 
part sincerely, and then thou needest not fear 
but God will do his. 

iv. Secondly, we are to petition also for our 
Bodies : that is, we are to ask of God 
such necessaries of life as are needful 
to us while we live here ; but these only in such 
a degree and measure, as his wisdom sees best 
for us: we must not presume to be our own 
carvers, and pray for all that wealth, or greatness, 
which our own vain hearts may perhaps desire ; 
but only for such a condition in respect of out- 
ward things as he sees may most tend to those 



Sund.5.] The Duty of Prayer, &q. 103 

great ends of our living here, the glorifying him, 
and the saving of our own souls. 

v. A third part of prayer is deprecation, that 
is, when we pray to God to turn 

f, r J xt A i Deprecation. 

away some evil from us. Now the 
evil may be either the evil of Sin or the evil of 
Punishment. The evil of Sin is that „ 
we are especially to pray against, most 
earnestly begging of God, that he will, by the 
power of his grace, preserve us from falling into 
Sin. And whatever sins they are, to which 
thou knowest thyself most inclined, there be 
particularly earnest with God to preserve thee 
from them. This is to be done daily, but then 
more especially, when we are under any present 
temptation, and in danger of falling into any sin : 
In which case we have reason to cry out as St. 
Peter did, when he found himself sinking, Save, 
Lord, or I perish: humbly beseeching him 
either to withdraw the temptation, or strengthen 
us to withstand it ; neither of which we can do 
for ourselves. 

vi. Secondly, we are likewise to pray against 
the evil of punishment, but princi- of Punish- 
pally against spiritual punishments, «««. 
as the anger of God, the withdrawing of his 
Grace and eternal damnation : Against these 
we can never pray with too much earnestness. 
But we may also pray against temporal punish- 
ments, that is, any outward affliction, but this 
with submission to God's Will, according to the 
example of Christ, Matt. xxvi. 39- Not as I 
will, but as thou wilt. 

vii. A fourth part of prayer is Intercession, 
f 2 



104 The JVholeDutyqfMan. [Sund..5- 

T m . that is, praying for others. This in 

JL)lt(:)'Ct'Si"lOII JO 

' general we are to do for ail mankind, 
as well strangers as acquaintance, but more 
particularly those to whom we have any special 
relation, either public, ^as our governors both 
in Church and State ; or private, as parents, 
husband, wife, children, friends, 8$c. We are 
also to pray for all that are in affliction, and such 
particular persons as we discern especially to be 
so ; Yea, we are to pray for those that have done 
us injury, those that despitefully use and persecute 
us ; for it is expressly the command of Christ, 
Matt, v. 44. and that whereof he hath likewise 
given us the highest example, in praying even 
for his very crucifiers, Luke xxiii. 34. Father ; 
forgive them. For all these sorts of persons we 
are to pray, and that for the very same good 
things we beg of God for ourselves, that God 
would give them, in their several places and 
callings, all spiritual and temporal blessings, 
which he sees wanting to them, and turn away 
from them all evil, whether of sin or punishment, 
vnr. The fifth part of prayer is Thanksgiv- 
. ing, that is, the praising and bless- 
mn saving. .^ ,q oc j f or a n hj s mercies, whe- 
ther to our own persons, and those that imme- 
diately relate to us, or to the Church and Nation, 
whereof we are members, or yet more general 
to all mankind; and this for all his mercies 
both Spiritual and Temporal. In the Spiritual, 
first, for those wherein we are all in common 
concerned, as the giving of his Son, the sending 
of bis Spirit, and all those means he hath used 
to bring sinful men unto himself. Then, se- 

9 



Sund.-5.] The Duty of Prayer, &c. 105 

condly, for those mercies we have in our own 
particulars received ; such are, the having been 
born within the pale of the Church, and so 
brought up in the Christian Religion, by which 
we have been partakers of those precious advan- 
tages of the Word and Sacraments, and so have 
had, without any care or pains of ours, the 
means of eternal Life put into our hands. But 
besides these, there are none of us but have re- 
ceived other spiritual mercies from God. 

ix. As first, God's patience and long-suffer- 
ing, waiting for our repentance, and Spiritual 
not cutting us off in our sins : Secondly, Mercies. 
his calls and invitations of us to that repentance 
not only outward, in the ministry of the Word, 
but also inward, by. the motions of his Spirit. 
But then if thou be one that hast, by the help 
of God's grace, been wrought upon by these 
calls, and brought from a profane or worldly 
to a Christian course of life, thou art surely, m 
the highest degree, tied to magnify and praise his 
goodness, as having received from him the 
greatest of mercies. 

x. We are likewise to give thanks for tem- 
poral Blessings, whether such as con- Temporal 
cern the publick, as the prosperity of 
the Church or Nation, and all remarkable deli- 
verances afforded to either ; or else such as con- 
cern our particular; such are all the good things 
of this life which we enjoy, as health, friends, 
food, raiment, and the like ; also for those 
minute preservations, whereby we are by God's 
gracious providence kept from Danger, and the 
especial deliverances which God hath given us 
f 3 



1 06 The Whole Duty of Man. [Sund. 5. 

in the time of greatest perils. It will be im- 
possible to set down the several mercies which 
every man receives from God, because they 
differ in kind and degree between one man and 
another. But it is sure, that he which receives 
least, hath. yet enough to employ his whole life 
in praises to God. And it will be very fit for 
every man to consider the several passages of his 
life, and the mercies he hath in each received, 
and so to gather a kind of list or catalogue of 
them, at least the principal of them, which he 
may always have in his memory, and often with 
a thankful heart repeat before God. 

xi. These are the several parts of Prayer, and 
Public all of them to be used both publicly 
Prayers in and privately. The public use of 

the Church. them k firstj that j n the Churchj where 

all meet to join in those prayers wherein they 
are id common concerned. And in this (where 
the Prayers are such as they ought to be) we 
should be very constant, there being an especial 
blessing promised to the joint requests of the 
faithful. And lie that without a necessary cause 
absents himself from such public prayers, cuts 
himself off from the Church ; which hath always 
been thought so unhappy a thing, that it is the 
greatest punishment the governors of the Church 
can lay upon the worst offender : and therefore 
it is a strange madness for men to inrlict it upon 
themselves. 

xn. A second sort of public prayer is that 
in a Family, where all that are 

In the Family. members of j fcj j oin in the i r com- 
mon supplications; and this also ought to be 



Sund, 5.] The Duty of Prayer, &c. 107 

very carefully attended to, first, by the Master 
of the Family, who is to look that there be such 
Prayers ; it being as much his part thus to pro- 
vide for the souls of his children and servants, 
as to provide food for their bodies. Therefore 
there is none, even the meanest householder, but 
ought to take this care. If either himself, or 
any of his Family can read, he may use some 
prayers out of some good book ; if it be the 
Service- Book of the Church, he makes a good 
choice: If they cannot read, it will then be 
necessary they should be taught without Book 
some form of Prayer which they may use in the 
Family ; for which purpose again some of the 
Prayers of the Church will be very fit, as being 
most easy for their memories, by reason of their 
shortness, and yet containing a great deal of 
matter. But what choice soever they make of 
Prayers, let them be sure to have some ; and 
let no man that professes himself a Christian, 
keep so heathenish a Family, as not to see God 
be daily worshipped in it. But when the master 
of a family hath done his duty in this provid- 
ing, it is the duty of every member of it to 
make use of that provision, by being constant 
and diligent at those Family Prayers. 

xin. Private or secret Prayer is that which 
is used by a man alone, apart from all Private 
others, wherein we are to be more par- Prayer. 
ticular, according to our particular needs, than 
in public it is fit to be. And this of private 
Prayer is a duty which will not be excused by 
the performance of the other of public. They 
are both required, and one must not be taken 
f 4 



108 The Whole Duty of Man. [Sund. 5. 

in exchange for the other. And whoever is 
diligent in public prayers, and yet negligent 
in private, it is much to be feared, he rather 
seeks to approve himself to men than to God, 
contrary to the command of our Saviour, Matt. 
vi. who enjoins this private Prayer, this praying 
to our Father in secret, from whom alone we 
are to expect our reward, and not from the vain 
praises of Men. 

xiv. Now this duty of Prayer is to be often 
Frequency performed, by none seldomer than 
in Prayer, evening and morning, it being most 
necessary that we should thus begin and end all 
our works with God ; and that not only in re- 
spect of the Duty we owe him, but also in respect 
of ourselves, who can never be either prosper- 
ous or safe, but by committing ourselves to 
him ; and therefore should tremble to venture 
on the perils either of day or night, without his 
safeguard; Plow much oftener this duty is to be 
performed, must be judged according to the 
business or leisure men have ; where by Business 
I mean, not such business as men unprofitably 
make to themselves ; but the necessary business 
of a man's calling, which with some will not 
afford them much time for set and solemn 
Prayer. But even these men may often in a 
day lift up their hearts to God in some short 
Prayer, even whilst they are at their work. As 
for those that have more leisure, they are in all 
reason to bestow more time upon this Duty. 
And let no man that can find time to bestow 
upon his vanities, nay, perhaps his sins, say he 
wants leisure for prayer; but let him now en- 



Sund. 5.] The Duty of Prayer, &c 109 

deavour to redeem what he hath mis-spent by 
employing more of that leisure in this Duty, 
for the future : And surely, if we did The advan _ 
but rightly weigh how much it is our tages of 
own Advantage to perform this Duty, Prai J er - 
we should think it wisdom to be as frequent as 
we are ordinarily seldom in it. 

xv. For first, it is a great Honour for us, 
poor worms of the earth, to be allowed Hmmr 
to speak so freely to the Majesty of Hea- 
ven. If a king should but vouchsafe to let one 
of his meanest subjects talk familiarly and freely 
with him, it would be looked on as a huge Ho- 
nour; that man, how despicable soever he were 
before, would then be the envy of all his neigh- 
bours ; and there is little question he would be 
willing to take all opportunities of receiving so 
great a grace. But, alas ! this is nothing to the 
Honour is offered us, who are allowed, nay, in- 
vited to speak to; and converse with the King 
of kings ; and therefore how forward should we 
in all reason be to it ? 

xvi. Secondly, it is a great Benefit, even the 
greatest that can be imagined : For B 
Prayer is the instrument of fetching 
down all good things to us, whether spiritual or 
temporal ; no prayer that is qualified as it ought 
to* be, but is sure to bring down a blessing, ac- 
cording to that of the wise man, Ecclus. xxxv. 17. 
The prayer of the humble pierceth the clouds, and 
zvill not turn away till the highest regard it. You 
would think him a happy man that had one cer- 
tain means of helping him to whatever he wanted, 
though it were to cost him much pains and 
F 5 



110 The Whole Duty of Man. [Sund. 5. 

jabour : Now this happy man thou mayest be, 
if thou wilt. Prayer is the never-failing means 
of bringing thee, if not all that thou thinkest 
thou wantest, yet all that indeed thou dost, that 
is, all that God sees fit for thee. And there- 
fore, be there never so much weariness to thy 
flesh in the Duty, yet, considering in what con- 
tinual want thou standest of something or other 
from God, it is a madness to let that uneasiness 
dishearten thee, and keep thee from this so sure 
means of supplying thy wants. 

xvi r. But, in the third place, this Duty is in 
, 17 itself so far from being uneasy, that it 

Pleasantness. . ■ * . J J 

is very pleasant. God is the fountain 
of happiness, and at his right hand are pleasures 
for evermore, Psal. xvi. 11. And therefore the 
nearer we draw to him, the happier we must 
needs be, the very joys of heaven arising from 
our nearness to God. Now in this life we have 
no way of drawing so near to him, as by this of 
Prayer ; and therefore surely it is that which in 
itself is apt to afford abundance of delight and 
pleasure ; if it seem otherwise to us, it is from 
some distemper of our own hearts, which, like 
a sick palate, cannot relish the most pleasant 
~ ,., meat. Prayer is a pleasant duty, 

Carnality one . . J . • i i 

reason of its but it is withal a spiritual one: and 
seeming other- therefore if thy heart be carnal, if 
that be set either on the contrary 
pleasures of the flesh or dross of the world, no 
marvel then if thou taste no pleasantness in it ; 
if, like the Israelites, thou despise Manna, while 
thou longest after the flesh-pots of Egypt. There- 
fore, if thou find a weariness in this duty, sus- 



Sund. 5.} The Duty of Prayer, &c. Ill 

pect thyself, purge and refine thy heart from 
the love of all sin, and endeavour to put it into 
a heavenly and spiritual frame, and then thou 
wilt find this no unpleasant exercise, but full of 
delight and satisfaction. In the mean time com- 
plain not of the hardness of the duty, but of the 
untowardness of thy own heart. 

xviii. But there may also be another reason 
of its seeming unpleasant to us, and Want of use 
that is, want of Use. You know anottwr. 
there are many things which seem uneasy at the 
first trial, which yet, after we are accustomed 
to them, seem very delightful : and if this be 
thy case, then thou knowest a ready cure, m% % 
to use it oftener ; and so this consideration natu- 
rally enforces the exhortation of being frequent 
in this duty. 

xix. But we are not only to consider how 
often, but how well we perform it. Now to do 
it well, we are to respect, first, the matter of 
our Prayers, to look that we ask no- To osk nothlng 
thing that is unlawful, as revenge unlawful. 
upon our enemies, or the like : Secondlv, the 
manner, and that must be, first, in 
Faith ; we must believe, that if we ask a ■ m Fait1l > 
as we ought, God will either give us the thins w e 
ask for, or else something which he sees bett er 
for us : And then, secondly, in Hu- 
mility ; we must acknowledge our- In Humht !/° 
selves utterly unworthy of any of those good 
things we beg; for, and therefore sue for them, 
only for Christ's sake ; Thirdly, with 
Attention; we must mind what we With ati <» tio »' 
are about, and not suffer ourselves to be carried 

F.6 



1 1 2 The Whole Duty of Man [Sund. 5. 

away fo the thouglit of other things. I told 
you at the first, that Prayer was the business of 
the soul, but if our minds be wandering, it is 
the work only of the tongue and lips, which 
makes it in God's account no better than vain 
babbling, and so will never bring a blessing on 
us : Nay, as Jacob said to his mother, Gen. xxvii. 
12, it will be more likely to bring a curse on us, 
than a blessing ; for it is a profaning one of the 
most solemn parts of God's service ; it is a piece 
of hypocrisy, the drawing near to him zvith our 
lips, when oar hearts are jar from him, and a 
great slighting and despising that dreadful Ma- 
jesty we come before : and as to ourselves, it is 
a most ridiculous folly, that we, who come to 
God upon such weighty errands as are all the 
concernments of our souls and bodies, should in 
the midst forget our business and pursue every 
the lightest thing that eitherour own vain fancies, 
or the Devil, whose business it is here to hinder 
us, can offer to us. It is just as if a malefactor, 
that comes to sue for his life to the king, should 
in the midst of his supplication, happen to espy 
a butterfly, and then should leave his suit, and 
run a chase after that butterfly : Would you not 
think it a pity a pardon should be cast away 
upon so wretchiess a creature ? and sure it will 
be as unreasonable to expect that God should 
attend and grant those suits of ours, which we 
do not at all consider ourselves. 

xx. This wandering in Prayer is a thing we 
Helps against are nmch concerned to arm our- 
wandering. selves against, it being that to which 
we are naturally wonderfully prone. To that 



Sund. 5.] The Duty of Prayer, &c. 113 

end it will be necessary, first, to possess our 
hearts, at our coming to prayers, Consideration of 
with the greatness of that Ma- God's Majesty. 
jesty we are to approach, that so we may dread 
to be vain and trifling in his presence. Secondly, 
we are to consider the great concernment of the 
things we are to ask, some whereof 
are such, that if we should not be 
heard, we were of all creatures the most mise- 
rable ; and yet this wandering is the way to keep 
us from being heard. Thirdly, we Prayerfor 
are to beg God's aid in this particu- God ' s Aid. 
lar ; and therefore when thou settest to Prayer, 
let thy first petition be for this grace of attention. 

xx r. Lastly, be as watchful as is possible, 
oyer thy heart in time of Prayer, to keep Watch- 
out all wandering thoughts : or if any fulness. 
have gotten in, let them not find entertainment ; 
but as soon as ever thou discefnest them, suffer 
them not to abide one moment, but cast them 
out with indignation, and beg God's pardon for 
them. And if thou dost thus sincerely and dili- 
gently strive against them, either God will enable 
thee in some measure to ovetcome, or he will in 
his mercy pardon thee what thou canst not pre- 
vent: But if it be through thy own negligence 
thou art to expect neither, so long as that neg- 
ligence continues. 

xxir. In the fourth place, we must look our 
Prayers be with zeal and earnestness; UU . ,_ . 

. . J , , r » With Zeal. 

it is not enough that we so tar attend 
them, as barely to know what it is we say, but 
we must put forth all the affection and devotion 
of our souls, and that according to the several 



114 The Whole Duty of Man, [Sund. 5. 

parts of Prayer before-mentioned. It is not the 
cold faint request that will ever obtain from 
God: We see it will not from ourselves : for if 
a beggar should ask relief from us, and do it in 
such a scornful manner that he seemed indiffer- 
ent whether he had it or no, we should think 
he had either little want, or great pride, and so 
have no heart to give him. Now surely, the 
things we ask from God are so much above the 
rate of an ordinary alms, that we can never 
expect they should be given to slight and 
heartless petitions. No more, in like manner, 
will our sacrifice of praise and thanksgiving ever 
be accepted by him, if it be not offered from a 
heart truly affected with the sense of his mercies ; 
it is but a kind of formal complimenting, which 
will never be approved by him who requires the 
heart, and not the lips only. And the like may 
be said of all the other parts of Prayer. There- 
fore be careful when thou drawest nigh to God 
in Prayer, to raise up thy soul to the highest 
pitch of zeal and earnestness thou art able. And 
because of thyself alone thou art not able to do 
any thing, beseech God that he will inflame 
thy heart with this heavenly fire of devotion : 
and when thou hast obtained it, beware that 
thou neither quench it by any wilful sin, nor let 
it go out again for want of stirring it up and 
employing it. 

xxiii. Fifthly, we must pray with Purity. 

WtlPu 't ^ mean ' we must purge our hearts 

lly 'iTou\ all affections to sin. This is 

surely the meaning of the Apostle, 1 Tim. ii. 8. 

when he commands men to lift up holy hands in 



Sund. 5.] The Duty of Prayer, &c. 115 

Prayer ; and he there instances in one special 
sort of sin, wrath and doubting ; where by 
doubting is meant those unkind disputes and 
contentions, which are so common amongst 
men. And surely he that cherishes that, or any 
other sin in his heart, can never lift up those holy 
hands, which are required in this duty. And 
then, sure his Prayers, be they never so many, 
or earnest, will little avail him : the Psalmist 
will tell him, he shall not be heard, Psal. lxvi. 
18. If I regard iniquity in my heart, the Lord 
will not hear me. Nay, Solomon will tell him 
yet worse, that his Prayers are not only vain but 
abominable, Prov. xv. 8. The sacrifice of the 
wicked is an abomination to the Lord. And thus 
to have our Prayers turned into sin, is one of 
the heaviest things that can befal any man. We 
see it is set down in that sad catalogue of Curses, 
Psal. cix. 7. Therefore let us not be so cruel 
to ourselves, as to pull it upon our own heads, 
which we certainly do, if we offer up Pravers 
from an impure heart. 

xxiv. In the last place, we must direct our 
Prayers to right ends : and that either To rwu 
in respect of the Prayer itself, or the #«?<?• 
things we pray for. First, we must pray, not 
to gain the praise of devotion amongst men, like 
those hypocrites, Matt. vi. 5. nor yet only for 
company or fashion sake, to do as others do ? 
But we must do it, first, as an act of worship 
(o God ; secondly, as an acknowledgment that 
he is that great spring, from whence alone we 
expect all good things; and thirdly, to gain a 
supply of our own or others needs. Then in 



116 The Whole Duty of Man. [Su nd, 5. 

respect of the things prayed for, we must be sure 
to have no ill aims upon them ; we must not 
ask, that we may consume it upon our lusts, Jam. 
iv. 3. as those do who pray for wealth, that they 
may live in riot and excess ; and for power, that 
they may be able to mischief their enemies, and 
the like. But our end in all must be God's glory 
first; and next that, our own and others salva- 
tion; and all other things must be taken in only 
as they tend to those, which they can never do, 
if we abuse them to sin. I have now done with 
that first part of worship, that of the soul. 

xxv. The other is that of the Body; and 
Bodily that is nothing else but such humble 
Worship. anc i reverent gestures in our approaches 
to God as may both express the inward reve- 
rence of our Souls, and may also pay him some 
tribute from our very Bodies, with which the 
Apostle commands us to glorify God, as well 
as with our Souls ; and good reason, since he 
hath created and redeemed the one as well as 
the other. Whensoever therefore thou offerest 
thy prayers unto God, let it be with all lowli- 
ness, as well of body as of mind, according to 
that of the Psalmist, Psal. xcv. 6. O come, let 
us worship, let us fall down and kneel before tlie 
Lord our Maker. 

xxvi. The ninth duty to God is Repent- 
ance : That this is a Duty to God 
epentance. ^ ^ taught by the Apostle, Acts 
xx. 21* where speaking of Repentance, he 
styles it repentance towards God. And there is 
good reason this should be a duty to him, since 
there is no sin we commit, but is either mediately 



Sund. 5.J Of Repentance, See. 117 

or immediately against him. For though there 
be sins enough against ourselves and our neigh- 
brours, yet they being forbidden by God, they 
are also breaches of his commandments, and so 
srns against him. 

This repentance is; in short, nothing but a 
turning from sin to God, the cast- a turning from 
ing off all our former evils, and Sin to God. 
instead thereof, constantly practising all those 
Christian duties,, which God requireth of us. 
And this is so necessary a duty, that without it 
we certainly perish : We have Christ's word for 
it, Luke xiii. 5. Except ye repent, ye shall all 
Uhezvise perish. 

xxvir. The directions for performing the 
several parts of this duty have been Times for 
already given in the preparation to the this Duh J* 
Lord r s Supper; and thither I refer the reader. 
Only I shall here mind him, that it is not to be 
looked upon as a duty to be practised only at the 
time of receiving the Sacrament. For this being 
the only remedy against the poison of sin, .. 
we must renew ft as often as we repeat 
our sins, that is, daily : I mean, we must every 
day repent of the sins of that day. For what 
Christ saith of other evils, is true also of this, 
Sufficient to the day is the evil thereof. We have 
sins enough each day to exercise a daily Repent- 
ance; and therefore every man must thus daily 
call himself to account. 

xxvi ii. But as it is in accounts, they who 
constantly set down their daily ex- . _. 

I . . J c At set Times. 

pences, have yet some set time of 

casting up the whole sum, as at the end of the 



1 1 8 The Whole Duty of Man. [Sund. 5. 

week or month ; so should it also be here : We 
should set aside some time to humble ourselves 
solemnly before God for the sins, not of that day 
only, but of our whole lives. And the frequenter 
these times are the better : for the oftener we 
thus cast up our accounts with God, and see 
what vast debts we are run in to him, the more 
humbly we shall think of ourselves, and the 
more shall thirst after his mercy ; which two are 
the special things that must qualify us for his 
pardon. He therefore that can assign himself 
one day in the week for this purpose, will take 
a thriving course for his soul. Or, if any man's 
state of life be so busy, as not to afford him to 
do it so often, let him yet come as near to that 
frequency, as is possible for him, remembering 
always that none of his worldly employments 
can bring him in near so gainful a return, as this 
spiritual one will do : And therefore it is very 
ill husbandry to pursue them to the neglect of 
this. 

xxix. Besides these constant times, there are 
likewise occasional times for the performance of 
this duty ; such especially are the times of Cala- 
is the time mity and Affliction : For when any 
of Affliction. suc h befals us, we are to look on it 
as a message sent from Heaven to call us to this 
duty, and therefore must never neglect it, when 
we are thus summoned to it : lest we be of the 
number of them who despise the chastisement of 
the Lord, Heb. xii. 5. 

xxx. There is yet another time of Repent- 

. _ , ance, which, in the practice of men, 

hath gotten away the custom from all 



Sund. 5.] Of Repentance, &c. 119 

those, and that is the time of Death, which it 
is true, is a time very fit to renew our repentance, 
but sure not proper to beget it ; and it is a most 
desperate madness for men to defer it till then. 
For, to say the mildest of it, it is the venturing 
our souls upon such miserable uncertainties, as 
no wise man would trust with any thing of the 
least value. 

For first, I would ask any man that means to 
repent at his Death, how he knows The Dan/C6P 
he shall have an hour's time for it? of deferring 
Do we not daily see men snatched &#»$«■• 
away in a moment? And who can tell that it 
shall not be his own case? But secondly, sup- 
pose he have a more leisurely Death, that some 
disease give him warning of his approach, yet 
perhaps he will not understand that warning, 
but will still flatter himself, as very often sick 
people do, with hopes of life to the last ; and 
so his death may be sudden to him, though 
it comes by never so slow degrees. But again, 
thirdly, if he do discern his danger, yet how is 
he sure he shall then be able to repent? Repent- 
ance is a grace of God, not at our command : 
And it is just and usual with God, when men 
have a long time refused and rejected that grace, 
resisted all his calls and invitations to conver- 
sion and amendment, to give them over at last 
to the hardness of their own hearts, and not to 
afford them any more of that The (Usadvmtages 
grace they have so despised. Yet of a death-bed Re- 
suppose in the fourth place, that P entance - 
God, in his infinite patience should still conti- 
nue the offer of that grace to thee; yet thou 



no The Whole Duty of Man, [Sand. 5. 

that hast resisted, it may be thirty, or forty, or fifty 
years together, how knowest thou that thou shalt 
put off that habit of resistance upon a sudden, 
and' make use of the grace afforded ? It is sure 
thou hast many more advantages towards the 
doing it now, than thou wilt have then. 

xxxi. For first, the longer Sin hath kept 
The Custom possession of the heart, the harder it 
of Sin. win b e to drive it out. It is true, if 

Repentance were nothing but a present ceasing 
from the acts of Sin, the death- bed were fittest 
for it ; for then we are disabled from committing 
most sins: But I have formerly shewed you, 
Repentance contains much more than so ; there 
must be in it a sincere hatred of sin, and love of 
God. Now how unlikely is it that he, which 
hath all his life loved sin, cherished it in his 
bosom, and, on the contrary, abhorred God and 
goodness, should in an instant quite change his 
affections, hate that sin he loved, and love God 
and goodness, which before he utterly hated ? 

xxxi i. And secondly, the bodily Pains that 
B . attend a death-bed, will distract thee, 

**' and make thee unable to attend the 
work of Repentance, which is a business of such 
weight and difficulty, as will employ all our 
powers, even when they are at the freshest. 

xxx i n. Consider those disadvantages thou 
Danger of must then struggle with, and then tell 
insincerity. nie> w h a t hopes there is thou shalt 
then do that, which now upon much easier terms 
thou wilt not? But in the third place, there is a 
Danger behind, beyond all these, and that is, 
that the Repentance which Death drives a man 



Sund. £.] Qf Repentance, &c. 1QI 

to, will not be true Repentance ; for in such 
a case it is plain, it is only the fear of Hell puts 
him on it, which though it may be a good begin- 
ning where there is time after to perfect it, yet 
where it goes alone, it can never avail for sal- 
vation. Now that death-bed Repentances are 
often only of this sort, is too likely, when it is 
observed, that many men, who have seemed to 
repent when they have thought death approach- 
ing, have yet, after it hath pleased God to restore 
them to health, been as wicked (perhaps worse) 
bs ever they were before ; which shews plainly, 
that there was no real change in them; and 
then surely had such a man died in that seeming 
Repentance, God, who tries the heart, would not 
have accepted it, which he saw was unsincere. 
When all these dangers are laid together, it will 
surely appear a most desperate ad venture for any 
man to trust to a death-bed Repentance. Nor 
is it ever the less for that example of the peni- 
tent thief, Luke xxiii. 43. which is by many so 
much depended on. For it is sure his case and 
ours differ widely ; he had never heard of Christ 
before, and so more could not be expected of 
him, than to embrace him as soon as he was 
tendered to him: Rut we have had him oifered, 
nay, pressed upon us from our cradles, and yet 
have rejected him. But if there were not this 
difference, it is but a faint hope can be raised 
only from a single example, and another we 
find not in the whole Bible. The Israelites we 
read, were feci with Manna from Heaven ; but 
would you nut think him stark mad, that should, 
out of expectation of the like, neglect to provide 



122 The Whole Duty of Man. [Sund. 5. 

himself any food ? Yet it is full as reasonable to 
depend upon this example as the other. I con- 
clude all in the words of the wise Man, Eccles. 
xii. 1. Remember thy Creator in the days of thy 
youth, before the evil days come- 

xxxiv. To this duty of repentance, Fast- 

Fastino- * n § * s ver y P ro P er *° oe annexed : The 
'' Scripture usually joins them together, 
among the Jews the great day of atonement was 
to be kept with Fasting, as you may see by com- 
paring Lev. xvi. 31. with Isa. lviii. 5. and this 
by God's especial appointment. And in the 
Prophets, when the people are called on to re- 
pent and humble themselves, they are also called 
on to fast. Thus it is, Joel ii. 1 2. therefore noxv y 
thus saith the Lord, Turn ye unto me with all 
your hearts, xvith fasting and with zveeping, &c. 
Yea, so proper hath Fasting been accounted to 
humiliation, that we see even wicked Ahab would 
not omit it in his, 1 Kings xxi. 27. nor the hea- 
then Ninevites, in theirs, Jonah ill - 5. Nor is it 
less fit, or less acceptable since Christ, than it was 
before him : For we see, he supposes it as a duty 
sometimes to be performed, when he gives di- 
rections to avoid vain glory in it, Matt. vi. 16Y 
and also assures us, that if it be performed as it 
ought, not to please men, but God, it will surely 
be rewarded by him. And accordingly we find 
it practised by the saints : Anna served God 
with Fasting and Prayer, Luke ii. 37. Where 
it is observable, that it is reckoned as a service 
of God, fit to be joined with prayers. And the 
Christians of the first times were generally very 
frequent in the practice of it. Now though 



Sund 5.] Of Fasting, &c. 1 23 

Fasting be especially proper to a time of humi% 
liation, yet it is not to be restrained to it, but it 
may be seasonable whensoever we have any ex- 
traordinary thing to request from God. Thus, 
when Est her was to endeavour the deliverance of 
her people from destruction, she and all the Jews 
kept a solemn Fast, Esth. iv. 16. And thus 
when Paul and Barnabas were to be ordained 
Apostles, there was Fasting joined to Prayer, 
Acts xiii. 3. And so it will be very fit for us„ 
whensoever we have need for any extraordinary 
directions or assistance from God, whether con- 
cerning our spiritual or temporal concernments, 
thus to quicken our prayers by Fasting. But 
above all occasions, this of humiliation seems 
most to require it; for besides the advantages of 
kindling our zeal, which is never more neces- 
sary than when we beg for pardon for sins. 
Fasting carries in it somewhat of Fasting a Re _ 
Revenge, which is reckoned as a vengeupon 
special part of Repentance, 2 Cor. ourselves. 
vii. 11. For by denying our bodies the refresh- 
ment of our ordinary food, we do inflict some- 
what of punishment upon ourselves of our for- 
mer excesses, or whatever other sins we at that 
time accuse ourselves of: which is a proper 
effect of that indignation, which every sinner 
ought to have against himself. And truly, he 
that is so tender of himself, that he can never 
find in his heart so much as to miss a meal, by 
way of punishment for his faults, shews he is 
not much fallen out with himself for committing 
them, and so wants that indignation which the 
Apostle, in the fore-named Text, mentions as a 
part of true repentance. 



IU The Whole Duty of Man. [Sund. 5. 

xxxv. There is no doubt but such holy 
Such revenges ac- Revenges upon ourselves for 
ceptable with God, Sins are very acceptable to God; 

pet no Satisfaction yet we must not ^Ink that 
for Sin. J • , i . • i 

either those or any thmg else 
we can do, can make satisfaction for our of- 
fence : for that nothing but the blood of Christ 
can do. And therefore on that, and not on any 
of our performances, we must depend for par- 
don. Yet since that blood shall never be ap- 
plied to any but penitent sinners, we are as 
much concerned to bring forth all the fruits of 
repentance, as if our hopes depended on them 
only. 

xxxvi. How often this duty of Fasting is 
Times of to be performed, we have no direction 
Fasting. | n Scripture. That must be allotted 
by man's own piety, according as their health, 
or other considerations will allow. But as it is 
in humiliation, the frequenter returns we have 
of set times For at, the better; so it is likewise 
in Fasting, the oftener the better, so it be not 
hurtful either to our healths, or to some other 
duty required of us. Nay, perhaps Fasting 
may help some men to more of those times for 
humiliation, than they would otherwise gain. 
For perhaps there are some, who cannot with- 
out a manifest hindrance of their calling, allow 
a whole day to that -work, yet such an one may 
at least afford that time he would otherwise spend 
in eating: And so fasting will be doubly useful 
towards such a man's humiliation both by help- 
ing him in the duty, and gaining him time for it, 

xxxvn. I have now gone through the first 



Sund. 5.] Of Idolatry, &c. J 25 

Branch of Our Duty tO God, tO Second Branch of 

wit, the acknowledging him for our Duty to God. 
our God. The second is the having no other. 
Of which I need say little, as it is a forbidding 
of that grosser sort of heathenish idolatry, the 
worshipping of idols ; which though it were once 
common in the world, yet is now so rare, that 
it is not likely any that shalr read this, will be 
concerned in it. Only I must say, that to pay 
divine worship to any creature, be it Saint or 
Angel, yea, or the Image of Christ himself, is a 
transgression against the second branch of our 
Duty to God; it being the imparting that to a 
creature, which is due only to God, and there- 
fore is strictly to be abstained from. 

xxxviii. But there is another sort of Ido- 
latry, of which we are generally guilty, inward 
and that is, when we pay those affec- Idolatry. 
tions of love, fear, trust, and the like, to any 
creature, in a higher degree than we do to God, 
for that is the setting up that thing, whatsoever 
it is, for our God. And this inward kind of 
Idolatry, is that which provokes God to jealousy, 
as well as the outward of worshipping an Idol. 
I might enlarge much upon this, but because 
some severals of it have been touched on in the 
former discourse, I suppose it needless ; and 
therefore shall now proceed to the second head 
of Duty, that to Ourselves. 



G 



126 The Whole Duty of Man, [Sund. 6. 



SUNDAY VI. 

Duty to Ourselves ; of Sobriety ; of Humility ; 
the great Sin of Pride ; of Vain-glory, the 
' Danger, Folly ; the Means to prevent it ; 
of Meekness, &e* 

Sect. t. This Duty to Ourselves is, by 
St. Paul, in the forementioned text, Tit. ii. 
12. summed up in this one word soberly. 
Duty to Now by sobriety is meant our keeping 
Ourselves, within those due bounds which God 
hath set us. My business will therefore be, 
to tell you what are the particulars of this So- 
briety ; and that, first in respect of the soul ; 
secondly, in respect of the body. The so- 
briety of the soul stands in right governing its 
passions and affections ; and to that are many 
virtues required. I shall give you the particu- 
lars of them. 

ii. The first of them is Humility, which may 
„ .,. well have the prime place, not only 
1 . y ' in respect of the excellency of the vir- 
tue, but also of its usefulness towards the ob- 
taining of all the rest; this being the foundation 
on which all others must be built. And he that 
hopes to gain them without this, will prove bat 
like that foolish builder Christ speaks of. Lune 
vi. 49. who built his house on the safid. Of 
the Humility towards God. I have already 
spoken, and shewed the necessity of it, I am 
bow to speak of Humility, as it concerns our- 

t 



Suud. 6\] Sin of Pride, &c. 127 

selves, which will be found no less necessary 
than the former. 

in. This Humility is of two sorts; the first 
is, having a mean and low opinion of ourselves; 
the second is, the being content that others 
should have so of us. The first of these is con- 
traryto pride, the other to vain-glory. And 
that both these are absolutely necessary to 
Christians, I am now to shew you j which will, 
I conceive, best be done, by laying before you, 
first, the sin ; secondly, the Danger ; thirdly, 
the folly of the contrary vices. 

iv. And first, for Pride; the sin of it is so 
great, that it cast the Angels out of The great 
heaven; and therefore, if we may Sin of Pride. 
judge of sin by the punishment, it was not only 
the first, but the greatest Sin, that ever the Devil 
himself hath been guilty of: but we need no 
better proof of the heinousness pi it, than the 
extreme hatefulness of it to God, which, besides 
that instance of his punishing the Devil, we may 
frequently find in the Scriptures, Prov. xvi. 5. 
Every one that is proud in hearty is an abomina- 
tion to the Lord, And again, chap. vi. 17, where 
there is mention of several things the Lord 
hates, a proud look is set as the first of them ; so 
James iv. 6. God resist eth the proud: and divers 
other texts there are to the same purpose; whicli 
shews the great hatred God bears to this Sin of 
Pride. Now since it is certain, God, ^vho is 
all goodness, hates nothing but as it is evil, it 
must needs follow, that where God hates in so 
great a degree, there must be a great degree of 
evil. 

©2 



1 £8 The Whole Duty of Man. [Sund. 6. 

v. But, secondly, Pride is not only very sin- 

The danger of ful > *>"* ver y dangerous ; _ and that 
drawing into first, in respect of drawing us to 
other sms. other sins ; secondly, of betraying 
us to punishments. First, Pride draws us to 
other Sins, wherein it shews itself indeed to be 
direct contrary to humility ; for as that ft the 
root of all virtue, so is this of all vice. For he 
that is proud, sets himself up as his own God, 
and so can never submit himself to any other 
rules and laws, than what he makes to himself. 
The ungodly, says the Psalmist, is so proud that 
he careth not for God, Psal. x. 4. where you see it 
is his Pride that makes him despise God. And 
when a man is once come to that, he is prepared 
for the commission of all Sins. I might instance 
a multitude of particular Sins, that naturally 
flow from this of Pride; as first, anger, which 
the wise man sets as the effect of Pride, Prov. 
xxi. 24. calling it Proud Wrath ; secondly, strife 
and contention, which he again notes to be the 
offspring of Pride, Prov. xiii. 10. Only by Pride 
cometh Contention. And both these are indeed 
most natural effects of Pride : For he that thinks 
very highly of himself, expects much submission 
and observance from others; and therefore can- 
not but rage and quarrel, whenever he thinks it 
not sufficiently paid. It would be infinite to 
mention all the fruits of this bitter root : I shall 
name but one more, and that is, that Pride not 
only betrays us to many sins, but also makes 
them incurable in us ; for it hinders the working 
of all remedies. 

vi. Those remedies must either come from 



Sund. 6\] Sin of Pride, &c. 129 

God, or man ; if from God, they Frustrating 
must be either in the way of meek- °f Remedles - 
ness and gentleness, or else of sharpness and 
punishment. Now if God by his goodness essay 
to lead a proud man to repentance, he quite 
mistakes God's meaning, and thinks all the 
mercies he receives, are but the reward of his 
own desert; and so long, it is sure, he will never 
think he needs Repentance. But if, on the 
other side, God use him more sharply, and lay 
afflictions and punishments upon him, those in a 
proud heart work nothing but murmurings and 
hating of God, as if he did him injury in those 
punishments. As for the remedies that can be 
used by man, they again must be either by way 
of correction or exhortation. Corrections from 
man will sure never work more in a proud heart, 
than those from God; for he that can think God 
unjust in them, will much rather believe it of 
man. And exhortations will do as little : For 
let a proud man be admonished, though never 
so mildly and lovingly, he looks on it as a dis- 
grace. And therefore, instead of confessing or 
amending the fault, he falls to reproaching his 
reprover, as an over-busy or censorious person ; 
and for that greatest and most precious act -of 
kindness, looks on him as his enemy. And 
now one that thus stubbornly resists all means 
of cure, must be concluded in a most dangerous 
estate. 

vu. But besides this danger of Sin, I told 

you there was another, that of Pu- Betraying to 

nishment ; and of this there will need Punishment. 

little proof, when it is considered, that God is 

g 3 



1 K) 17ie Whole Duty of Man. [Sund. 6. 

the proud man's professed enemy, that he hates 
and resists him, as appeared in the text fore- 
cited : And then there can be little doubt, that 
he, which has so mighty an adversary, shall be 
sure to smart for it. Yet besides this general 
ground of conclusion, it may not be amiss to 
mention some of those texts, which particularly 
threaten this sin ; as Prov. xvi. J 8. Pride goeth 
before destruction, and an haughty spirit before 
a fall. Again, Prov. xvi. 5. Every one that is 
proud in heart, is an abomination to the Lord; 
though hand join in hand, he shall not he unpu* 
nished. The decree, it seems, is unalterable: 
And whatever endeavours are used to preserve 
the proud man, they are but vain, for he shall 
not go unpunished. And this is very remarkable 
in the story of Nebuchadnezzar, Dan. iv\ who, 
though a king, the greatest in the world, yet 
for his pride was driven from among men, to 
dwell and feed with beasts. And it is most fre- 
quently seen, that this sin meets with very ex- 
traordinary judgments, even in this life. But if 
it should not, let not the proud man think that 
he hath escaped God's vengeance ; for it is sure 
there will be a most sad reckoning in the next; 
for if God spared not the Angels for this Sin, 
but cast them into Hell, let no man hope to 
speed better. 

vn r. In the third place, I am to shew you the 

The Foil g reat folty °f tms Sin ; aud to do that 
it will be necessary to consider the 
several things whereof men used to be proud : 
They are of three sorts : either those which we 
call the goods of Nature, or the goods of For- 
tune ; or the goods of Grace, 



Sund. 6.] Sin of Pride, Sec. 131 

ix. By the Goods of Nature, I mean Beauty, 
Strength, Wit, and the like ; i n respect of the 
and the being proud of any of Goods of Nature. 
these is a huge folly : For, first, we are very apt 
to mistake, and think ourselves handsome or 
witty, when we are not, and then there cannot 
be a more ridiculous folly than to be proud of 
what we have not; and such every one esteems 
it in another man, though he never supposes it 
his own case, and so never discerns it in himself. 
And therefore there is nothing more despicable 
amongst all men, than a proud fool : Yet no 
man that entertains high opinions of his own 
wit, but is in danger to be thus deceived ; a 
man's own judgment of himself being of all 
others, the least to be trusted. But, secondly, 
suppose we be not out hi judging, yet what is 
there in any of these natural endowments, which 
is worth the being proud of, there being scarce 
any of them, which some creature or other hatii 
not in a greater degree than man: How much 
does the whiteness of the lily, and the redness 
of the rose, exceed the white and red of the 
fairest face? What a multitude of creatures is 
there that far surpass man in strength and swift- 
ness? And divers others there are, which as far 
as concerns any useful end of theirs, act much 
more wisely than most of us, and are therefore 
oftentimes in Scripture proposed to us by way 
of example. It is therefore surely great unrea- 
sonableness for us to think highly of ourselves, 
for such things as are common to us with beasts 
and plants. But thirdly, if they were as excel- 
lent as we fancy them, yet they are not at all 
G4 



132 The Whole Duty of Man. [Sund. 6. 

durable, they are impaired and lost by sundry 
means : a frenzy will destroy the rarest wit ; a 
sickness decay the freshest beauty, the greatest 
strength; or however, old age will be sure to 
do all : and therefore to be proud of them is 
again a folly in this respect. But lastly, what- 
ever they are, we gave them not to ourselves. 
No man can think he did any thing towards the 
procuring his natural beauty or wit, and so can 
with no reason value himself for them. 

x. In the second place, the folly is as great 
The Goods to be proud of the Goods of Fortune ; 
of Fortune, by them I mean Wealth and Ho- 
nour, and the like; for it is sure, they add 
nothing of true worth to the man : somewhat 
of outward pomp and bravery they may help 
him to, but that makes no change in the person. 
You may load an ass with money, or deck him 
with rich trappings, yet still you will not make 
him a whit the nobler kind of beast by either of 
them. Then, secondly, these are things we have 
no hold of, they vanish many times ere we are 
aware ; he that is rich to-day may be poor to- 
morrow, and then will be the less pitied by all 
in his poverty, the prouder he was when he was 
rich. Thirdly, We have them all, but as 
stewards, to lay out for our Master's use, and 
therefore should rather think how to make up 
our accounts, than pride ourselves in our re- 
ceipts. Lastly, Whatever of these we have, 
they, as well" as the former, are not owing to 
ourselves. But if they be lawfully gotten, we 
owe them only to God, whose blessing it is that 
maketh rich, Prov. x. <£% If unlawfully, we 



Sund. 6. ] The Sin of Pride, &c. 1 33 

have them upon such terms, that we have very 
little reason to brag of them. And thus you see, 
in these several respects, the folly of this second 
sort of Pride. 

xi. The third is, that of the goods of Grace : 
that is, any Virtue a man hath. And Tin Goods 
here I cannot say, but the things are °f Grace - 
very valuable, they being infinitely more pre- 
cious than all the world ; yet nevertheless, this is 
of all the rest the highest folly. And that not 
only in the foregoing respect, that we, help not 
ourselves to it, Grace being above all things 
most immediately God's work in us ; but espe- 
cially in this, that the being proud of Grace is 
the sure way to lose it. God, who gives Grace 
to the humble, will take it from the proud. 
For if, as we see in the parable, Matt. xxv. 28, 
the talent was taken from him who had only 
put it to no use at all, how shall he hope to have 
it continued to him, that hath put it to so ill, 
that instead of trading with it for God, hath 
trafficked with it for Satan ? And as he will lose 
the Grace for the future, so he will lose all the 
reward of it for the time past. For let a man 
have done never so many good acts, yet if he be 
proud of them, that Pride shall be charged on 
him to his destruction, but the Good shall never 
be remembered to his reward. And this proves 
it to be a most wretched folly to be proud of 
Grace. It is like that of children, that pull 
those things in pieces they are most fond of, 
but yet much worse than that of theirs ; for we 
not only lose the thing (and that the most pre- 
cious that can be imagined) but we must also be 
& 5 



1 34 The Whole Duty of Man. [Sund. 6. 

eternally punished for doing so, there being no- 
thing that shall be so sadly reckoned for in the 
next world, as the abuse of G race ; and certainly 
there can be no greater abuse of it, than to make 
it serve for an end so directly contrary to that 
for which it was given ; it being given to make 
us humble, not proud ; to magnify God, not 
ourselves. 

xu. Having shewed you thus much of this 
Means of sin, I suppose it will appear very ne- 
Humihty. cessary to be eschewed ; to which pur- 
pose it will, first, be useful to consider what hath 
been already said concerning it, and that so seri- 
ously as may work in thee not some slight dis- 
like, but a deep and irreconcileable hatred of 
the sin : Secondly, To be very watchful over 
thine own heart ; that it cherish not any begin- 
nings of it, never to suffer it to feed on the fancy 
of thy own worth ; but whenever any such 
thought arises, beat it down immediately with 
the remembrance of some of thy follies or sins, 
and so make this very motion of Pride an occa- 
sion of Humility. Thirdly, never to compare 
thyself with those thou thinkest more foolish or 
wicked than thyself, that so thou mayst, like the 
Pharisees, Luke xviii. 1 1. extol thyself for being 
better : but if thou wilt compare, do it with the 
wise and godly ; and then thou wilt find thou 
comest so far short, as may help to pull down 
thy high esteem of thyself. Lastly, to be very 
earnest in prayer, that God would root out all 
degrees of this sin in thee, and make thee one of 
those poor in spirit, Matt. v. 3. to whom the 
Blessing, even of Heaven itself, is promised. 



Sund. 6\] Of Vain-glory, &c. 135 

xn r. The second contrary to Humility, I 
told you was Vain-glory; that is, Fft .J ? 
great thirst after the praise of men. 
And, first, that this is a sin, I need prove no 
otherwise, than by the words of our Sa- The Sin 
viour, John v. 44. How can ye believe, 
which receive honour one of another? Where 
it appears, that it is not only a Sin, but such an 
one as hinders the receiving of Christ into the 
heart ; for so Believing there signifies. This 
then in the second place, shews you 
likewise the great dangerousness of 
this Sin ; for if it be that which keeps Christ 
out of the heart, it is sure it brings infinite dan- 
ger, since all our safety, all our hope of escap- 
ing the wrath to come, stands in receiving him. 
But beside the authority of this text, common 
experience shews, that wherever this sin hath 
possession, it endangers men to fall into many 
others : For he that so considers the praise of 
men, that he must on no hand part with it, 
whenever the greatest sins come to be in fashion 
and credit (as God knows, many are nowa- 
days) he will, be sure to commit them, rather 
than run the disgrace of being too singular, and 
precise. I doubt there are many consciences 
can witness the truth of this, so that 1 need say 
no more to prove the Danger of this sin. 

xiv. The third thing I am to shew is the 
Folly of it ; and that will appear, 
first, by considering what it is-we thus u ° AJ * 
hont after ; nothing but a little air, a blast, the 
breath of men : it brings us in nothing of real 
advantage ; for I am made never the wiser nor 
q6 



1 36 The Whole Duty of Man. [Sund. 6. 

the better for a man's saying, I am wise and 
good. Besides, if I am commended, it must be 
either before my face, or behind my back ; if 
the former, it is very often flattery, and so the 
greatest abuse that can be offered, and then I 
must be very much a fool to be pleased with it : 
but if it be behind my back, 1 have not then 
so much as the pleasure of knowing it; and 
therefore it is a strange folly thus to pursue what 
is so utterly gainless. But secondly, It is not 
only gainless, but painful and uneasy also. He 
that eagerly seeks praise, is not at all master of 
himself, but must suit all his actions to that end, 
and instead of doing what his own reason and 
conscience (nay, perhaps, his worldly conve- 
niency) directs him to, must take care to do what 
will bring him in commendations ; and to enslave 
himself to every one that hath but a tongue to 
commend him. Nay, there is yet a farther un- 
easiness in it, and that is, when such a man fails 
of his aim, when he misses the praise, and per- 
haps meets with the contrary, reproach, (which 
is no man's lot more often than the vain-glo- 
rious, nothing making a man more despised) 
then what disturbances and disquiets, and even 
tortures of mind is he under? A lively instance 
of this you have in Ahithophel? 2 Sam. xvii. 23. 
who had so much of this upon Absalom s de- 
spising his counsel, that he chose to rid himself 
of it by hanging himself. And sure this pain- 
fulness that thus attends this sin, is sufficient 
proof of the folly of it. Yet this is not all, it 
is yet farther very hurtful. For if this vain- 
glory be concerning any good or Christian action^ 



Sund. 6, ] Of Vain-glory, &c. 1 37 

it destroys all the fruit of it ; he that prays or 
gives alms to be seen of men, Matt. vi. 2. must 
take that as his reward, Verily I say unto you, 
they have their rexvard ; they must expect none 
from God, but the portion of those hypocrites, 
that love the praise of men more than the praise 
of God. And this is a miserable folly to make 
such an exchange. It is like the dog in the fable, 
who seeing in the water the shadow of the meat 
he held in his mouth, catched at the shadow, and 
so let go his meat. Such dogs, such unreason- 
able creatures are we, when we thus let go the 
eternal rewards of heaven, to catch at a few 
good words of men. And yet we do not only 
lose those eternal joys, but procure to ourselves 
the contrary, eternal miseries ; which is sure the 
highest pitch of folly and madness. But if the 
Vain-glory be not concerning any virtuous ac- 
tion, but only some indifferent thing, yet even 
there also it is very hurtful ; for Vain-glory is 
a sin, that wherever it is placed, endangers our 
eternal state which is the greatest of all mis- 
chiefs. And even for the present it is observ- 
able, that of all other sins it stands the most in 
its own light, hinders itself of that very thing it 
pursues. For there are very few that thus 
hunt after praise, but they are discerned to do 
so, and that is sure to eclipse whatever praise- 
worthy thing they do, and bring scorn upon 
them instead of reputation. And then certainly 
we may justly condemn this sin of folly, which 
is so ill a manager even of its own design. 

xv. You have seen how wretched a thing 
this vain-glory is in these several respects, the 



j 



2S8 The Whole Duty of Man. [Sund. 6'. 

Helps against serious consideration whereof may 
Vain-glory. be one good means to subdue it; 
to which it will be necessary to add, first, a great 
watchfulness over thyself; observe narrowly 
whether in any Christian duty thou at all con- 
siderest the praise of men ; or even in the most 
indifferent action, look whether thou have not 
too eager a desire of it; and if thou findest 
thyself inclined that way, have a very strict eye 
upon it ; and whenever thou findest it stirring, 
check and resist it ; suffer it not to be the end 
of thy actions: But in all matters of religion 
let thy duty be the motive ; in all indifferent 
things of common life let reason direct thee ; and 
though thou mayst so far consider in those things 
the opinion of men, as to observe the rules of 
common decency, yet never think any praise 
that comes in to thee from any thing of that kind 
worth the contriving for. Secondly, set up to 
thyself another name, viz. that of pleasing God : 
let that be thy inquiry when thou goest about 
any thing, Whether it be approved by him ? 
And then thou wilt not be at leisure to consider 
what praise it will bring thee from men. And 
surely, he that weighs of how much more mo- 
ment it is to please God, who is able eternally 
to reward us, that man, whose applause can 
never do us any good, will surely make it rea- 
sonable to make the former his only care. 
Thirdly, if at anytime thou art praised, do not 
be much over-joyed with it, nor think a jot the 
better of thyself; but if it be virtue thou art 
praised for, remember it was God that wrought 
it in thee, and give him the glory, never think- 



Sand. 6.] Virtue of Meekness, &c. 13Q 

ing any part of it belongs to thee ; if it be some 
indifferent action, then remember that it can- 
not deserve praise, as having no goodness in it : 
But if it be a bad one (as amongst men such are 
sometimes likeliest to be commended) then it 
ought to set thee a trembling, instead of rejoic- 
ing ; for then that woe of our Saviour's belongs 
to thee, Luke vi. 26. Woe unto you when men 
speak zvell of you, for so did their fathers to the 
false prophets : And there is not a greater sign 
of a hardened heart, than when men can make 
their sins the matter of their glory. In the last 
place, let thy prayers assist in the fight with this 
corruption. 

xvi. A second virtue is Meekness, that is 
a calmness and quietness of Spirit, 
contrary to the ra^esand impatiences 
of anger. This Virtue may be exercised either 
in respect of God, or our neighbour. That 
towards God I have already spoken of under the 
head of Humility ; and that towards our neigh- 
bour, I shall hereafter. All I have here to say 
of it is, how it becomes a duty to ourselves; 
that it does in respect of the great ad- Advantages 
vantages we reap by it; which, in °f it ' 
mere kindness to ourselves, we are to look after. 
And to prove that it brings us this great Advan- 
tage, I need say no more, but that this Meek- 
ness is that to which Christ hath pronounced a 
blessing, Matt. v. 5. Blessed are the Meek; and 
not only in the next world, but even in this too, 
they shall inherit the earth. Indeed, noue but 
the meek person hath the true enjoyment of any 
thing in the world ; for the angry and impatient 



140 The Whole Duty of Man. |Sund. 6 # 

are like sick people, who, we used to say, cannot 
enjoy the greatest prosperities ; for let things be 
never so fair without, they will raise storms within 
their own breasts. And surely, whoever hath, 
either in himself or others, observed the great un- 
easiness of this passion of anger, cannot choose 
but think Meekness a most pleasant thing. 

; xvi r. Besides it is also a most honourable 
thing, for it is that whereby we resemble Christ ; 
Learn of me, saith he, for I am meek and lowly 
in heart, Matt. xi. %g. It is also that whereby 
we conquer ourselves, overcome our own unruly 
passions, which of all victories is the greatest 
and most noble. Lastly, it is that which maketh 
us behave ourselves like men, whereas anger 
gives us the fierceness and wildness of savage 
beasts. And accordingly, the one is by all 
esteemed and loved, whereas the other is hated 
and abhorred; every man shunning a man in 
rage as they would a furious beast. 

xviii. Farther yet; Meekness is the sobriety 
of the mind ; whereas anger is the direct mad- 
ness: it puts a man wholly out of his own power, 
and makes him do such things as himself, in 
his sober temper, abhors. How many Men 
have done those things in their rage, which they 
have repented all their lives after ? And there- 
fore, surely, as much as man is more honour- 
able than a beast, a sober man than a madman/ 
so much hath this virtue of meekness the ad- 
vantage of honour above the contrary vise of 



anger. 



xix. Again, Meekness makes any condi- 
tion tolerable and easy to be endured, He that 



Sund. 6\] Virtue of 'Meekness, &c. 141 

meekly bears any suffering, takes off the edge of 
it, that it cannot wound him; whereas he that 
frets and rages at it, whets it, and makes it 
much sharper than it would be ; nay, in some 
cases, makes that so, which would not else be 
so at all, as particularly in the case of reproach- 
ful words, which in themselves, can do us no 
harm, they neither hurt our bodies, nor lessen 
our estates ; the only mischief they can do us, 
is to make us angry, and then our anger may 
do us much more : Whereas he that meekly 
passes them by, is never the worse for them : 
nay, the better; for he shall be rewarded by 
God for that patience. Much more might be 
said to recommend this Virtue to us, in respect 
of our own present advantage : but I suppose, 
this may suffice to persuade men to the esteem 
of it. The harder matter will be to gain them to 
the practice of it, wherein men pretend I know 
not what difficulties of natural constitution, and 
the like ; yet sure is no man of so chole- 
ric a temper, but if he did heartily set about 
it, would find it were not impossible, in some 
good measure, to subdue it; but then he must 
be diligent in using means to that end. Divers 
of these means there are : I shall mention some 
few. 

xx. As first, the imprinting deep in our 
minds the loveliness and benefits of Means of 06- 
Meekness together with the ugli- tainingit. 
ness and mischief of anger. Secondly, to set 
before us the example of Christ, who endured 
all reproaches, yea, torments, with perfect pati- 
ence : that was led as a sheep to the slaughter, Isa. 



1 42 The Whole Duty of Man. [Sund.- 6. 

liii. 7- that when he was revilea\ reviled not 
again : when he suffered, threatened not ; 1 Pet. 
ii. 23. And if he, the Lord of Glory, suffered 
thus meekly and unjustly from his own creatures^ 
with what face can we ever complain of any 
injury done to us? Thirdly, to be very watchful 
to prevent the very first beginnings of anger; 
and to that purpose, to mortify all inward 
peevishness and frowardness of mind, which is 
a sin itself though it proceed no farther; but 
will also be sure,- if it be cherished, to break 
out into open effects of anger. Therefore when- 
ever thou fiudest the least rising ot it within 
thee, make as much hasto to check it as thou 
wouldest to quench a fire in thy house; but be 
sure thou bring no fuel to it, by entertaining any 
thought that may increase it. And at such time 
especially, keep a most strict watch over thy 
tongue, that it break not out into any angry 
speeches;, for that breath, will fan. the fire, not 
only in thine adversary, but thyself too ; there- 
fore, though thy heart be hot within, stifle the 
flame, and let it not break out : and the greater 
the temptation is, the more earnestly lift up thy 
heart to Gody to assist thee to overcome it. 
Fourthly, often remember how great punishment 
thy sins have deserved ; and then, whether thy 
sufferings be from God, or man, thou wilt ac- 
knowledge them to be far short of what is due 
to thee,, and therefore will be ashamed to be 
impatient at them. 

xxi. The third virtue is Consideration. 
And this, in a most especial 

Consideration. manneFj we Qwe tQ our sou ] s . 



Sund. 6\] Virtue of 'Consideration, Sec. 143 

for without it we shall, as rash unadvised peo- 
ple are used to do, rush them into infinite perils. 
Now this Consideration is either of ■ 

r . ^ Of our Slate. 

our state or ot our actions. By 
our State I mean, what our condition is, to 
God ward ; whether it be such that we may 
reasonably conclude ourselves in his favour. 
This it much concerns us to consider and exa- 
mine, and that not by those easy rules men are 
apt to frame to themselves, as whether they be- 
lieve that Christ died for their sins, that they are 
of the number of the elect, and shall certainly 
be saved. If these and the like were all that 
were required to put us into God's favour, none 
,but some melancholy persons could ever be out 
of it : For we are apt enough generally to be- 
lieve comfortably of ourselves. But The Ru j es j 
the Rules God hath given us in his which to try 
"Word, are those by which we must our Stat€ - 
be tried at the last day, and therefore are cer- 
tainly the only safe ones by which to try our- 
selves now. And the sum of those are, that 
whosoever continues in any one wilful sin, is not 
in his favour ; nor can, if he do so die, hope for 
any mercy at his hand. 

xxn. Now it is highly necessary we should 
consider what our condition is in this respect ; 
for since our life is nothing but a puff of breath 
in our nostrils, which may, for aught we know, 
be taken from us the next minute, it nearly con- 
cerns us to know how we are provided for ano- 
ther world, that so, in case we want at present 
that oil in our lamps wherewith we are to meet 
the Bridegroom, Matt. xxv. 8. we may timely 



J 44 The Whole Duty of Man. [Sund. 6. 
get it; and not for want of it, be ever shut out, 

The danger like the fo ? lish virgins, from his 
of inconside- presence. The neglect of this Con- 
ration. sideration hath undone many souls, 

some by too easy a belief, that they were in a 
good condition, without considering, and trying 
themselves by the foregoing Rule, but presum- 
ing either upon some slight outward perform- 
ances, or upon such a false faith, as I even 
have now described ; others by their wretched 
careless going on, without so much as asking 
themselves what their condition is, but hope they 
should do as well as their neighbours, and so 
never enquiring further; which wretched care- 
lessness will as certainly undo the spiritual, as 
the like would do the temporal estate ; yet in 
that every man is wise enough to foresee, that a 
man that never takes any accounts of his estate, 
to see whether he be worth something or no- 
thing, will be sure to be a beggar in the end. 
But in this far weightier matter we can generally 
be thus improvident. 

xxin. The second thing we are to consider 
is our actions, and those either before 
wns ' or after the doing of them. In the 
first place, we are to consider before we act, and 
Before we not to do any thing rashly or headily ; 
do them. b u t first to advise with our consciences, 
whether this be lawful to be done : For he that 
follows his own inclination, and does every thing 
which that moves him to, shall be sure to fall 
into a multitude of sins. Therefore consider 
soberly, and be assured of the lawfulness of the 
thing before thou venture to do it. This ad- 



Sund 6.] Virtue of Consideration, &c. 145 

visedness is, in all worldly things, accounted so 
necessary a part of wisdom, that no man is 
accounted wise without it : A rash man we look 
upon as the next degree to a fool. And yet it 
is sure, there is not so much need of looking 
about us in any thing, as in what concerns our 
souls ; and that not only in respect of the great 
value of them above all things else, but also in 
regard of the great danger they are in, as hath 
been shewed more at large in the beginning of 
the Treatise. 

xxiv. Secondly, we are to consider the 
Actions when they are past also ; that After they 
is, we are to examine whether they are done. 
have been such as are allowable by the laws of 
Christ. This is very necessary, whether they be 
good or bad ; if they be good, the recalling them 
helpeth us to the comfort of a good conscience, 
and that comfort again encourageth us to go on 
in the like; and besides, it stirs us up to thank- 
fulness to God, by whose grace alone we were 
enabled to do them. But if they be bad, then 
it is especially necessary, that we thus examine 
them, for, without this, it is impossible we 
should ever come to amendment; for, unless we 
observe them to have been amiss, we can never 
think it needful to amend, but shall still run on 
from one wickedness to another, which is the 
greatest curse any man can lie under. 

xxv. The oftener therefore we use this Con- 
sideration, the better ; for the less Frequency of 
likely it is that any of our sins Consideration. 
shall escape our knowledge. It is much to be 
wished, that every man would thus every night 
try the actions of the day, that so, if he have 



146 The Whole Duty of Man. [Sund. 7- 

done any thing amiss, he may soon check him- 
self for it, and settle his resolutions against it, 
and not let it grow on to a habit and course. 
And that he may also early beg God's pardon, 
which will the easier be had, the sooner it is 
asked ; every delay of that being a great increase 
of the sin. And surely, whoever means to take 
an account of himself at all, will find this the 
easier course : it being much easier to do it so, 
a little at a time, and while passages are fresh in 
Danger of his memory, than to take the account 
omitting it, f a long time together. Now if it 
be considered, that every wilful sin must have a 
particular repentance before it can be pardoned, 
methinks men should tremble to sleep without 
that repentance ; for what assurances hath any 
man that iies down in his bed, that he shall ever 
rise again ? And then how dangerous is the con- 
dition of that man, that sleeps in an unrepented 
sin? The weighing of these several motives may 
be a means, by God's blessing, to bring us to the 
practice of this duty of Consideration in ail the 
parts of it. 



SUNDAY VII. 



Of Contentedness, and the Contraries to it ; 
Murmuring, Ambition, Covetousness, Envy ; 
Helps to Content edness ; of Duties which 
concern our Bodies ; of Chastity, &c. Helps 
to it ; of Temperance. 

Sect. i. The Fourth Virtue is Con- 
and this surely is a du*y we 



Sund. 7.] Virtue of Content edness, &c. 147 

owe to ourselves, it beincr that „ 
without which it is impossible to 
be happy. This Contentedness is a well- 
pleased ness with that condition, whatever it 
is, that God hath placed us in ; not murmuring 
and repining at our lot, but chearfully welcom- 
ing whatsoever God sends. How great, and 
withal how pleasant a virtue this is, may ap- 
pear by the contrariety it hath to several great 
and painful vices : So that where this is rooted 
in the heart, it subdues not only some such sin- 
gle sin, but a cluster of them together. 

ii. And, first, it is contrary to all murmur- 
ing in general, which is a sin most Contrary to 
hateful to God, as may appear by his Mitmnriyg. 
sharp punishments of it on the Israelites in the 
wilderness, as you may read in several places of 
the book of Exodus and Numbers, And surely 
it is also very painful and uneasy to a man's self; 
For if, as the Psalmist saith, it be a joyful and 
pleasant thing to be thankful, we may, by the 
rule of contraries, conclude it is a sad and 
unpleasant thing to be murmuring; and, I doubt 
not, every man's own experience will confirm 
the truth of it. 

in. Secondly, it is contrary to Ambition. 
The ambitious man is always dis- „ A , . . 

.... . . :'j>..,'.r i Jo Ambition* 

liking his present condition, and 
that makes him so greedily to seek a higher; 
whereas he that is content with his own, lies 
quite out of the road of this temptation. Now 
Ambition is not only a great sin in itself, but it 
puts men upon many others ; there is nothing so 
horrid, which a man that eagerly seeks great- 



148 The Whole Duty of Man. [Sund. 7. 

ness will stick at : Lying, purjury, murder, or 
any thing will down with him, if they seem to 
tend to his advancement : And the uneasiness of 
it is answerable to the sin. This none can doubt 
of, that considers what a multitude of fears and 
jealousies, cares and distractions there are that 
attend Ambition in its progress, besides the great 
and public ruins that usually befal it in the 
end. And therefore, sure Contentedness is in 
this respect as well a happiness as a virtue. 

iv. Thirdly, it is contrary to Covetousness. 
„ _ This the Apostle witnesseth, Heb. 

10 Covetousness. ... „ T r , . 1 

xni. 5. Let your conversation be 
without Covetousness, and be content with such 
things as ye have. Where you see Contented- 
ness is set as the direct contrary to Covetousness. 
But of this there needs no other proof than com- 
mon experience ; for we see the covetous man 
never thinks he hath enough, and therefore can 
never be content : for no man can be said to be 
so, that thirsts after any thing he hath not. Now 
that you may see how excellent and necessary a 
virtue this is, that secures us against Covetous- 
ness, it will not be amiss a little to consider the 
nature of that sin. 

v. That it is a very great crime is most cer- 

Covetcrumess tain > for k is contrary to the very 
contrary to our foundation ot all good life; I mean 
Duty to God. t h ose three great Duties, to God, 

to ourselves, to our Neighbours. First, it is so 
contrary to our Duty to God, that Christ him- 
self tells us, Luke xvi. i3. We cannot serve God 
and Mammon; He that sets his heart upon 
wealth, must necessarily take it off from God. 



Sund. 7.] Virtue of Content edness, &e. 149 

And this we daily see in the covetous man's 
practice; he is so eager in the gaining of riches, 
that he hath no time or care to perform this Duty 
to God ; let but a good bargain, or opportunity 
of gain come in his way, prayer, and all duties 
of religion must be neglected, to attend it. Nay, 
when the committing the greatest sin against 
God, may be likely either to get or save him 
aught, his love of wealth, quickly persuades him 
to commit it. 

vi. Secondly, it is contrary to the Duty we 
owe to Ourselves, and that both in _ . 

r i tit J-o Ourselves. 

respect ot our souls, and bodies. 
The covetous man despises his soul, sells that to 
eternal destruction for a little pelf: For so every 
man does that by any unlawful means seeks" to 
enrich himself. Nay, though he do it not by un- 
lawful means, yet if he have once set his heart 
upon wealth, he is that covetous person upon 
whom the Apostle hath pronounced, That he 
shall not inherit the kingdom of God, 1 Cor. vi, 10. 
Nor doth he only offend against his soul, but his 
body too. For he often denies that those neces- 
sary refreshments it wants, and for which his 
wealth (as far as it concerns himself) was given 
him. This is so constantly the custom of rich 
misers, that I need not prove it to you. 

vn. In the third place, Covetousness is con- 
trary to the duty we owe to our To our 
Neighbours : And that in both the Neighbours. 
parts of it, justice and charity. He that loves 
money immoderately, will not care whom he 
cheats and defrauds, so he may bring in gain 
.to himself; and from hence spring those many 
H 



150 The Whole Duty of Man. [Sand. 7- 

tricks of deceit and cozenage so common in 
the world. As for charity, that is never to be 
hoped for from a covetous man, who dreads 
the lessening of his own heaps, more than the 
starving of his poor brother. You see how 
great a sin this is, that we may well say of it as 
the Apostle doth, 1 Tim. vi. 10. The love of mo- 
ney is the root of all evil. And it is not much 
less uneasy than wicked : for between the care 
of getting and the fear of losing, the covetous 
man enjoys no quiet hour. Therefore every 
man is deeply concerned, as he tenders his hap- 
piness either in this world, or the next, to guard 
himself against this sin, which he can no way 
do, but by possessing his heart with this Virtue 
of Contentedness. 

vin. In the fourth place, it is contrary to 
Contented- Envy ; for he that is content with 
ness contra- his own condition, hath no temptation 
rytoEnvy. t0 envy another's. How unchristian 
a sin this of Envy is, shall hereafter be shewed: 
At the present I need say no more, but that it is 
also a very uneasy one, it frets and gnaws the 
very heart of him that harbours it. But the 
worse this sin is, the more excellent still is this 
grace of Contentedness, which frees us from it 
I suppose, I have said enough to make you think 
this is a very lovely and desirable Virtue : And 
sure it were not impossible- to be gained by any, 
that would but observe these few directions. 

ix. First, to consider that whatever our estate 
Helps to Con- and condition in any respect be, it 
tentedness. is that which is allotted us by God, 
and therefore it is certainly the best for us, h& 



Sund. 7»] Virtue of Contentedncss, kc. 151 

being much better able to judge for us than we 
for ourselves : And therefore to be displeased 
at it, is in effect to say we are wiser than he. 
Secondly, Consider thoroughly the vanity of 
all worldly things ; how very little there is in 
them while we have them, and how uncertain 
we are to keep them ; but above all, in how 
little stead they will stand us at the day of death 
or judgment, and then thou canst not think any 
of them much worth the desiring, and so wilt 
not be discontented for want of them. Thirdly, 
Suffer not thy fancy to run on things thou hast 
not ; many have put themselves out of love 
with what they have, only by thinking what they 
want. He that sees his neighbour possess some- 
what, which himself hath not, is apt to think, 
how happy he should be, if he were in that 
man's condition ; and, in the mean time, never 
thinks of enjoying his own, which yet perhaps, 
in many respects, may be much happier than 
that of his neighbour's which he so much ad- 
mires : For we look but upon the outside of 
other men's conditions : and many a man that 
is envied bv his neighbours as a wonderful 
happy person, hath yet some secret trouble, 
which makes him think much otherwise of him- 
self. Therefore never compare' thy condition in 
any thing with those thou countest more pros- 
perous than thyself; but rather do it with those 
thou knowest more unhappy, and then thou wilt 
find cause to rejoice in thy own portion. 
Fourthly, Consider how far thou art from de- 
serving any good thing from God, and then thou 
canst not but with Jacob, Gen. xxxii. 10. con- 
h 2 



1,52 The Whole Duty of Man. [Sund. 7. 

fess, that thou art not worthy of the least of those 
mercies thou enjoyest, and instead of murmuring 
that they are no more, wilt see reason to admire 
and praise the bounty of God, that they are so 
many. Fifthly, Be often thinking of the joys 
laid up for thee in Heaven ; look upon that as 
thy home, on this world only as an inn, where 
thou art fain to take up in thy passage : And 
then as a traveller expects not the same conve- 
niences at an inn, that he hath at home ; so 
thou hast reason to be content with whatever 
entertainment thou findest here, knowing thou 
art upon thy journey to a place of infinite hap- 
piness, which will make an abundant amends for 
all the uneasiness and hardship thou canst suffer 
in the way. Lastly, Pray to God, from whom 
all good things do come, that he will, to all his 
ether blessings, add this of a contented mind, 
without which thou canst have no taste or relish 
of any other. 

x. A fifth duty is Diligence; this is 
r made up of two parts, Watchfulness, 

and Industry, and both these we owe 
to our souls. 

xi. First, Watchfulness, in observing all the 
Watchfulness dangers that threaten them. Now 
against Sin. since nothing can endanger our souls 
but sin, this Watchfulness is principally to be 
employed against that; and, as in a besieged 
city, where there is any weak part, t there it is 
necessary to keep the strongest guard ; so it is 
here, wherever thou findest thy inclinations 
such as are most likely to betray thee to sin, 
there it concerns thee to be especially watchful. 



Sund. 7.] Virtue of Diligence, &c. 153 

Observe therefore carefully to what sins either 
thy natural temper, thy company, or thy course 
of life do particularly inclipe thee, and watch 
thyself very narrowly in those ; yet do not so lay 
out all thy care on those, as to leave thyself open 
to any other ; for that may give Satan as much 
advantage on the other side; but let thy watch 
be general, against all sin, though in a special 
manner against those, which are like oftenest to 
assault thee. 

xir. The second part of Diligence is Industry,, 
or Labour ; and this also we owe industry in bn- - 
to our souls: for without it, they proving Gifts. 
will as little prosper as that vineyard of the Slug- 
gard, which Solomon describes, Prov. xxiv. 30. 
For there is a husbandry of the soul, as well as 
of the estate ; and the end of the one, as of the 
other, is the increasing and improving of its 
riches. Now the riches of the soul are either 
natural or divine. By the natural, I mean its 
faculties of reason, wit, memory, and the like. 
By the divine, I mean the graces of God, which 
are not the soul's natural portion, but are given 
immediately by God and both these we are to 
take care to improve, they being both talents 
intrusted to us for that purpose. 

xin. The way of improving the natural, is 
by employing them so, as may bring 0fNatur , 
in most honour to God ; We must 
not let them lie idle by us through sloth, neither 
must we overwhelm them with intemperance, 
and brutish pleasures, which is the case of too 
many, but we must employ them, and set them 
on work : But then we must be sure it be not in 
H 3 



154 The Whole Duty of Man. [Sund. 7. 

the Devil's service ; like many, who set their 
wit only to the profaning of God, or cheating 
their neighbours, and stuff their memories with 
such filthiness, as should never once enter their 
thoughts. Our use of them must be such as 
may bring in most glory to God, most benefit to 
our neighbours, and may best fit us to make 
our accounts, when God shall come to reckon 
with us for them. 

xiv. But the other part of the soul's riches 
Of Grace * s y et more precious, that is, Grace; 
and of this we must be especially 
careful to husband and improve it. This is a 
duty expressly commanded us by the Apostle, 
2 Pet. iii. 18. Grozv in Grace. And again, in the 
first chapter of that Epistle, ver. 5. Give all di- 
ligence to add to your faith virtue, and to virtue 
k?wzi; ledge, &c. Now the especial means of im- 
proving Grace is by employing it ; that is, by 
doing those things for the enabling us w hereunto 
it was given us : This is a sure means, not only 
in respect of that easiness, which a custom of 
any thing brings in the doing of it; but princi- 
pally, as it hath the promise of God, who hath 
promised, Matt. xxv. 29. That to him that hath 
(that is, hath made use of what he hath) shall be 
given, and he shall have abundance. He that dili- 
gently and faithfully employs the first beginnings 
of Grace, shall yet have more; and he that in 
like manner husbands that more, shall yet have 
a greater degree ; so that what Solomon saith of 
temporal riches, is also true of the spiritual, The 
hand of the diligent 7naheth rich: 
xv. Therefore; whenever thou findest any good 



Sund. 7.] Virtue of Diligence, &c. 155 

motions in thy heart, remember that To improve 
is a season for this spiritual husban- good Motions. 
dry : If thou hast but a check of conscience 
against any sin thou livest in, drive that on till 
it comes to an hatred ; and then that hatred till 
it comes to a resolution ; then from that resolu- 
tion proceed to some endeavours against it. 
Do this faithfully and sincerely, and thou shalt 
certainly find the Grace of God assisting thee, 
not only in every of these steps, but also enabling 
thee to advance still higher, till thou come 
to some victory over it. Yet to this Industry 
thou must not fail to add thy prayers also ; there 
being a Promise that God will give the Holy 
Spirit to them that ask it, Matt. vii. 1 1. And 
therefore they that ask it not, have no reason to. 
expect it. But it must be asked with such an 
earnestness, as is some way answerable to the 
value of the thing, which being infinitely more 
precious than all the world, both in respect of 
its own worth and its usefulness to us, we must 
beg it with much more zeal and earnestness, 
than all temporal blessings, or else we shew 
ourselves despisers of it. 

xvi. Having directed you to the means of 
improving Grace, I shall, to quicken Tke Danger of 
you to it, mention the great dan- the contrary. 
ger of the contrary; and that is, not as in 
other things, the losing only those further de- 
grees, which our industry might have helped 
us to, but it is the losing even of what we al- 
ready have ; For from him that hath not (that is 
again, hath not made use of what he hath) shall 
be taken away, even that which he hath, Matt. 
h 4 



156 The Whole Duty of Man. [Sund. 7. 

xxv. 29. God will withdraw the Grace which he 
sees so neglected, and we see in that parable, the 
talent was taken from him that had only hid it 
in a napkin, and had brought in no gain to his 
lord. And this is a most sad punishment ; the 
greatest that can befal any man, before he comes 
to hell ; indeed it is some kind of foretaste of it, 
it is the delivering him up to the power of the 
Devil, and it is the banishing him from the face 
of God, which are not the least parts of the mi- 
scry of the damned ; and it is also the binding a 
man over to that fuller portion of wretchedness in 
another world ; for that is the last doom of the 
unprofitable servant, Matt, xxv, 30. Cast ye the 
unprofitable servant into outer darkness** there 
shall be weeping and gnashing of teeth, You see, 
these are no light dangers that attend this neg- 
lect of Grace; And therefore, if we have any 
love, any common pity to our souls, we must set 
ourselves to this industry. I have now done 
with those Virtues which respect our Souls; 
I come now to those which concern our Bodies. 
xvn. The first of which is Chastity, or 
^ . Purity, which may well be set in 

Chastity. , r r -. x • J , 

9 the front of Duties we owe to our 
bodies; since the Apostle, 1 Cor. vi. 18. sets 
the contrary, as the special sin against them : 
He that connnitteih fornication, sinneth against 
his own body. 

xvn i. Now this Virtue of Chastity consists 
in a perfect abstaining from all kinds of Unclean- 
ness, not only that of adultery and fornication, 
but all other more unnatural sorts of it, com- 
mitted either upon ourselves, or with any other, 



Sund. 7.] Virtue of Chastity, &c. J 57 

In a word, all acts of that kind are utterly against 
Chastity, save only in lawful marriage. And 
even there, men are not to think themselves let 
loose to please their brutish appetites, but are 
to keep themselves within such rules of mode- 
ration, as agree to the ends of marriage, which 
being these two, the begetting of children, and 
the avoiding of fornication, nothing must be 
done which may hinder the first of these ends : 
and the second aiming only at the subduing of 
lust, the keeping men from any sinful effects 
of it, it is very contrary to that end to make 
marriage an occasion of heightening and in- 
flaming it. 

xix,. But this virtue of Chastity teacheth not 
only to the restraining of the grosser TT , 
act, but to all lower degrees ; it sets forbidden in 
a guard upon our eyes, according the very fac- 
to that of our Saviour,, Matt. v. 28. est jj & *** w " 
He that looketh on a woman to lust after her 
hath committed adultery with her already in his 
heart ; and upon our hands, as appears by what 
Christ adds in that place, If thy hand offend thee , 
cut it off, ver. 30. So also upon our tongues, that 
they speak no immodest or filthy words, Let no 
corrupt communication proceed out of your 
mouth, Eph. iv. 29. Nay, upon our very 
thoughts and fancies ; we must not entertain any 
foul or filthy desires, not so much as the imagi- 
nation of any such thing. Therefore he that for- 
bears the grosser act, and yet allows himself in 
any of these, it is to be suspected, that it is ra- 
ther some outward restraint that keeps him from 
it, than the conscience of the sin ; for if it were 
h 5 



158 The Whole Duty of Man. [Sund. 7 . 

that it would keep him from these too, these 
being sins also, and very great ones in God's 
sight. Besides, he that lets himself loose to these, 
puts himself in very great danger of the other, 
it being much more easy to abstain from all, 
th an to secure against the one, when the other is 
allowed. But above all, it is to be considered, 
that even these lower degrees are such as make 
men very odious in God's eyes, who seeth the 
heart, and loves none that are not pure there. 

xx. The loveliness of this virtue of Chastity 
The Mis- needs no other way of describing, than 
chiefs of iu by considering the loathsomeness and 
mischiefs of the contrary sin; which is, first, very 
brutish ; those desires are but the same that the 
"beasts have ; and then how far are they sunk 
below the nature of men, that can boast of their 
sins of that kind, as of their especial excellency ? 
when, if that be the measure, a goat is the most 
excellent creature. But indeed they that ea- 
gerly pursue this part of beastiality do often 
leave themselves little besides their human shape 
to difference them from beasts ; this sin so clouds 
the understanding, and defaceth the 
reasonable soul. Therefore Solomon 
very well describes the young man that was going 
to the harlot's house, Prov. vii. 22. He goeth 
Mfter her as an ox goeth to the slaughter* 

xxi. Nor, secondly, are the effects of it 

. better to the body than to the mind. 

ocy. ,pk e maDV f ou } anc ] filthy, besides 

painful diseases, which often follow this sin, 
are sufficient witnesses how mischievous it is 
to the Body, And, alas ! how many are there 



Sund. 7.] Virtue of 'Chastity , &c. 159 

that have thus made themselves the Devil's 
martyrs ? suffered such torments in the pursuit 
of this sin, as would exceed the invention of 
the greatest tyrant? Surely, they that pay thus 
dear for damnation, very well deserve to enjoy 
the purchase. 

xxti. But thirdty, besides the natural fruits 
of this sin, it is attended with The Judgments of 
very great and heavy judgments God against us. 
from God ; the most extraordinary and mira- 
culous Judgment that ever befel any place, fire 
and brimstone from Heaven upon Sodom and 
Gomorrah^ was for this sin of uncleanness ; and 
many examples likewise of God's vengeance 
may be observed on particular persons for this 
sin. The incest of Amnon lost him his life, as 
you may read, 2 Sam. xiii. Zimri and Cozbi 
were slain in the very act, Numb. xxv. 8. And 
no person that commits the like, hath any 
assurance it shall not be his own case. For 
how secretly soever it be committed, it cannot 
be hid from God, who is the sure avenger of 
all such wickedness. Nay, God hath very par- 
ticularly threatened this sin, 1 Cor, iii. 17. If 
any man defile the temple of God t him shall 
God destroy. This sin of uncleanness is a kind 
of sacrilege, a polluting those bodies which 
God hath chosen for his temples, and therefore 
no wonder if it be thus heavily punished. 

xxin. Lastly, this sin shuts us out from the 
Kingdom of Heaven, wherein no it shuts out 
impure thing can enter. And we from Heaven. 
never find any list of those things which bar men 
thence, but this of uncleanness hath a special 
h 6 



] 6a The Whole Duty of Man. [Sund. 7. 

place in it. Thus it is Gal. v. 19. and so again, 
3 Cor. vi. 9. If we will thus pollute ourselves, 
we are fit company only for those black spirits, 
the Devil and his angels; and therefore with 
them we must expect our portion, where our 
flames of lust shall end in flames of fire. 

xxiv. All this laid together, may surely re- 
Helps to commend the virtue of Chastity to us; 
Chastity. f or t[ ie preserving of which we must be 
very careful, first, to check the beginnings of the 
temptation, to cast away the very first fancy of 
lust with indignation ; for if you once fall to 
parly and talk with it, it gains still more upon 
you, and then it will be harder to resist: There- 
fore your way in the temptation is to fly rather 
than to fight with it. This is very necessary^ 
not only that we may avoid the danger of pro- 
ceeding to act the sin, but also in respect of the 
present fault of entertaining such fancies, which 
of itself, though it should never proceed farther, 
is, as hath been shewed, a great abomination 
before God. Secondly, have a special care to 
fly idleness, 'which is the proper soil for these 
filthy weeds to grow in, and keep thyself always 
busied in some innocent or virtuous employ- 
ment ; for then these fancies will be less apt to 
ofYer themselves. Thirdly, never suffer thyself 
to recal any unclean passages of thy former life 
with delight ; for that is to act over the sin 
again, and will be so reckoned by God : Nay, 
perhaps thus deliberately to think of it, may be 
a greater guilt than a rash acting of it : For this 
both shews thy heart to be set upon filthiuess, 
and is also a preparation to more acts of it 
3 






Sund. 7.] Virtue of Temperance, &c. l6l 

Fourthly, forbear the company of such light and 
wanton persons, as either by the filthiness of 
their discourse, or any other means, may be a 
snare to thee. Fifthly, pray earnestly, that God 
would give thee the spirit of Purity, especially 
at the time of any present temptation. Bring the 
unclean Devil to Christ to be cast out, as did 
the man in the Gospel ; and if it will not be cast 
out with Prayer alone, add Fasting to it ;■ but 
be sure thou do not keep up the flame by 
any high or immoderate feeding. The last re- 
medy, when the former prove vain, is Marriage, 
which becomes a Duty to him that cannot live 
innocently without it. But even here there must 
be care taken, lest this, which should be for his 
good, become to him an occasion of falling, 
for want of sobriety in the use of Marriage. 
But this I have touched on already, and there- 
fore need add no more, but an earnest intreaty, 
that men would consider seriously of the foulness 
and danger of this sin of uncleanness, and not 
let the commonness of it lessen their hatred of 
it ; but rather make them abhor that shameless 
impudence of the world, that can make light of 
this sin, against which God hath pronounced 
such heavy curses : Whoremonger s and adulterers 
God will judge, Heb. xiii. 4. And so he will cer- 
tainly do all sorts of unclean persons whatsoever. 
xxv. The second Virtue that concerns 
our bodies, is Temperance : 
And the exercises of that are divers ; emp " 
as first, Temperance in Eating ; secondly, in 
Drinking ; thirdly, in Sleep ; fourthly, in Re- 
creation ; fifthly, in Apparel. I shall speak of 



1 62 The Whole Duty of Man. [Sund. 7. 

^ them severally ; and first, of Tempe- 
ingi . ranee in Eating. This Tempe- 
rance is observed, when our eating is agreeable 
to those ends, to which Eating 

Ends of Eating. fe fay ^ and nature des j gned . 

Those are, first the being ; secondly, the well-- 
being of our Bodies. 

xxvi. Man is of such a frame, that Eating 
^ . T .- becomes necessary to him for the 

Preserving Life. . ,. V X T t i. 

preserving his life : Hunger be- 
ing a natural disease, which will prove deadly, 
if not prevented • and the only physic for it is 
Eating; which is therefore become a necessary 
means of keeping us alive. And that is the first 
end of Eating; and as men use not to take phy- 
sic for pleasure, but remedy, so neither should: 
they eat. 

xxvu. But secondly, God hath been so 
Of IT Ith bountiful as to provide not only for 
the being, but the well-being of our 
bodies ; and therefore we are not tied to such 
strictness, that we may eat no more than will 
just keep us from starving, but we may also eat 
whatsoever, either for kind or quantity, most 
tends to the health and welfare of them. Now 
that eating which is agreeable to these ends, is 
within the bounds of Temperance ; as on the 
contrary, whatsoever is contrary to them, is a 
transgression against it; he therefore that sets up 
to himself other ends of Eating, as either the 
pleasing of his taste, or (what is yet worse) the 
pampering of his body, that he may the better 
serve his lust, he directly thwarts and crosses those 
ends of God ; for he that hath those aims doth 



Sund. 7.] Virtue of Temperance, &c. 163 

that which is very contrary to health, yea, to 
life itself, as appears by the many diseases, and 
untimely deaths, which surfeiting and unclean- 
ness daily bring on men. 

xxviii. He therefore that will practise this 
virtue of Temperance, must neither ji u i €SO f 

eat SO much, nor of any Such SOrtS of Temperance 

meat (provided he can have other) in g ating\ 
as may be hurtful to his health. What the sorts 
or quantities shall be, is impossible to set down, 
for that differs according to the several constitu- 
tions of men ; some men may with Temperance 
eat a great deal, because their stomachs require 
it, when another may be guilty of Intemperance 
in eating but half so much, because it is more 
than is useful to him. And so also for the sorts 
of meat, it may be niceness and luxury for some 
to be curious in them, when yet some degree of 
it may be necessary to the infirmities of a weak 
stomach, which not out of wantonness, but 
disease, cannot eat the coarser meats. But I 
think it may in general be said, that to healthful 
bodies, the plainest meats are generally the most 
wholesome. But every man must in this be left 
to judge for himself; and that he may do it 
aright, he must be careful that he never suffer 
himself to be enslaved to his palate, for that 
will be sure to satisfy itself, whatever becomes 
of health or life. 

xxix. To secure him the better, let him 
consider, first, how unreasonable a M f . 
thing it is, that the whole body 
should be subject to this one sense of tasting, 
that it must run all hazards only to please that, 



164/ The Whole Duty of Man. [Sund.7. 

But it is yet much more so, that the diviner 
part, the Soul, should also be thus enslaved : 
And yet thus it is in an intemperate person, his 
very soul must be sacrificed to this brutish appe- 
tite^ for the sin of intemperance, though it be 
acted by the body, yet the soul must share in the 
eternal punishment of it. Secondly, consider 
how extreme short and vanishing this pleasure is, 
it is gone in a moment; but the pains that at- 
tend the excess of it, are much more durable ; 
and then surely it agrees not with that common 
reason, wherewith, as men, we are endued, to 
set our hearts upon it. But then, in the third 
place, it agrees yet worse with the temper of a 
Christian, who should have his heart so purified 
and refined with the expectation of those higher 
and spiritual joys he looks for in another world, 
that he should very much despise these gross and 
brutish pleasures, which beasts are as capable of 
as we: and to them we may well be contented 
to leave them, it being the highest their natures 
can reach to. But for us who have so much 
more excellent hopes, it is an intolerable shame 
that we should account them as any part of our 
happiness. Lastly, the sin of gluttony is so 
great and dangerous, that Christ thought fit lo 
give an especial warning against it : Take heed 
to yourselves, that your hearts be not over- 
charged with surfeiting^ &c. Luke xxi. 34. And 
you know what was the end of the rich glutton, 
Luke xvi. He that had fared deiiciously every 
day, at last wants a drop of xvuter to cool his , 
tongue. So much for the first sort of tempe- 
rance, that of Eating. 



Sund. 8.] Temperance in Drinking, &c. 165 



SUNDAY VIIL 

Of Temperance in Drinking ; false Ends of 
Drinking, viz. Goo d Fellowship, putting 
away Cares, &c. 

Sect. 1. The second is temperance in Drink- 
ing : And the ends of Eating and Drinking 
being much the same, I can give Temperance 
no other direct rules in this than in Orvikiug, 
what were given in the former ; to wit, That 
we drink neither of such sorts of liquor, nor in 
such quantities, as may not agree with the right 
ends of Drinking, the preserving our lives and 
healths; only in this there will be need of put- 
ting in one caution: For our understandings 
being in more danger to be hurt by Drinking 
than Meat, we must rather take care to keep 
that safe, and rather not drink what we might 
safely in respect of our health, if it be in danger 
to distemper our reason. This I say, because 
it is possible some men's brains may be so weak 
that their heads cannot bear that ordinary quan- 
tity of Drink, which would do their bodies no 
harm. And whoever is of this temper, must 
strictly abstain from that degree of Drink, or 
that sort of it, which he finds hath that effect ; 
yea, though it do in other respects appear not 
only safe, but useful to his health. For though 
we are to preserve our health, yet we are not 
to do it by a sin, as Drunkenness most cer- 
tainly is. 



1 66 The Whole Duty of Man. [Sund. & 

ii. But, alas ! of those multitude of Drunk- 
FalseEndsof ards we have in the world, this is 
Drinking. ^ case Du t of very few, most of 
them going far beyond what their health requires, 
yea, or can bear, even to the utter destruction 
thereof. And therefore it is plain, men have 
set up to themselves some other ends of Drink- 
ing, than those allowable ones forementioned : 
It may not be amiss a little to explain what they 
are, and withal to shew the unreasonableness 
of them. 

in. The first, and most owned, is that which 
GoodFeU they call good fellowship : One man 
lowskip. drinks to keep another company at it. 
But I would ask such a one, Whether, if that 
man were drinking rank poison, he would pledge 
him for company? If he say he would not, I 
must tell him that by the very same, nay, far 
greater reason, he is not to do this. For immo- 
derate Drinking is that very poison ; perhaps it 
doth not always work death immediate (yet there 
want not many instances of its having done even 
that, very many have died in their drunken fit) 
but that the custom of it does usually bring men 
to their ends, is past doubt; and therefore, 
though the poison work slowly, yet it is still 
poison. But, however, it doth at the present 
work that which a wise man would more abhor 
than death ; it works madness and frenzy, turns 
the man into a beast, by drowning that reason 
which should difference him from one. Cer- 
tainly the effects of Drink are such, that had 
being drunk been first enjoined as a punishment, 
we should have thought him a more than ordi- 
nary tyrant that had invented it. 



Sund. 8.] Temperance in Drinking > Sec. 167 

iv. A second end of Drinking is said to be 
the maintaining of Friendship and Preserving of 
Kindness among men. But this is Kindness. 
strangely unreasonable, that men should do that 
towards the maintaining of Friendship, which is 
really the greatest mischief that can be done to 
any man. Did ever any think to befriend a man, 
by helping to destroy his estate, his credit, his 
life? Yet he that thus drinks with a man, does 
this and much more ; he ruins his reason, yea, 
his soul, and yet this must be called the way of 
preserving of Friendship. This is so ridiculous, 
that one would think none could own it, but 
when he were actually drunk. But besides, 
alas ! experience shows us that this is fitter to 
beget quarrels than preserve Kindness ; as the 
many drunken brawls we every day see, with 
the wounds, and sometimes murders that ac- 
company them, do witness. 

v. A third end is said to be the chearing of 
their Spirits, making them merry and chearing 
jolly. But sure, if the .mirth be such the Spirits. 
that reason must be turned out of doors before 
it begin, it will be very little worth: One may 
say with Solomon, Eccles. ii. 2. The laughter 
oj such fools is madness. And sure they that will 
be drunk to put themselves in this temper, must, 
by the same reason, be glad of a frenzy, if they 
could but be sure it would be of the merry sort. 
But little do these merry folks think what sadness 
they are all this while heaping up to themselves, 
often in this world, when by some mad pranks 
they play in their jollity, they bring mischief 
upon themselves ; but however, certainly in ano- 
ther where this mirth will be sadly reckoned for. 



168 The Whole Duty of Man. [Sund. 8. 

vi. A fourth end is said to be the putting 
Putting away of Cares; but I shall ask, What 

moay Cares, those Cares are ? Be they such as 
should be put away? Perhaps they are some 
checks and remorses of conscience, which must 
be thus charmed. And I doubt this hath proved 
too effectual with many to the laying them 
asleep. But this is the wickedest folly in the 
world ; for if thou thinkest not these checks 
to have something considerable in them, why 
do they trouble thee? But if thou dost, it is 
impossible thou canst hope this can long secure 
thee from them. Thou mayest thus stop their 
mouths for a while, but they will one day cry 
the louder for it. Suppose a thief or a mur- 
derer knew he were pursued to be brought to 
justice, would he, think you, to put away the 
fear of being hanged, fall to Drinking, and in the 
mean time take no care for his escape? Or 
would you not think him desperately mac), if he 
did ? Yet this is the very case here-: Thy con- 
science tells thee of thy danger, that thou must 
ere long be brought before God's judgment seat ; 
And is it not madness for thee, instead of endea- 
vouring to get thy pardon, to drink away the 
thought of thy danger ? But, in the second 
place, suppose these Cares be some worldly ones> 
and such as are fit to be put away ; then, for 
shame do not so disgrace thy reason, thy Chris- 
tianity, as not to let them be as forcible to that 
end as a little Drink. Tbv reason will tell thee 
it is in vain to care, where care will bring no 
advantage; and thy Christianity will direct thee 
to one, on whom thou mayest safely cast all thy 



ound. 8.] Temperance in Drinking, &c. 169 

cares, for he careihfor thee, 1 Pet. v. 7- And 
therefore unless thou meanest to renounce being 
both a man and a Christian, never betake thee 
to this pitiful shift to rid thee of thy cares. 
But besides, this will not do the deed neither, 
for though it may at the present, whilst thou art 
in the height of the drunken fit, keep thee from 
the sense of thy Cares, yet when that is over, 
they will return again with greater violence ; and 
if thou hast any conscience, bring new Care 
with them, even that which arises from the guilt 
of so foul a sin. 

v-j i. A fifth end is said to be the passing away 
of Time. This, though it be as Passing away 
unreasonable as any of the former, of Time. 
yet by the way, it serves to reproach idleness, 
which is, it seems, so burthensome a thing, that 
£ven this vilest employment is preferred before 
it. But this is in many a very false plea; for 
they often spend time at the pot, not only when 
they have nothing else to do, but even to the 
neglect of their most necessary business. How- 
ever, it is in all a most unreasonable one, for 
there is no man, but he may find somewhat or 
other to employ himself in. If he have little 
worldly business of his own, he may yet do 
somewhat to the benefit of others : but however, 
there is no man but hath a soul, and if he will 
look carefully to that, he need not complaia 
for want of business. Where there are so many 
corruptions to mortify, so many inclinations to 
watch over, so many temptations (whereof this 
of Drunkenness is not the least) to resist, the 
graces of God to improve and stir up, and for- 



1/0 The Whole Duty of Man. [Sund. 8. 

mer neglects of all these to lament, sure there 
can never want sufficient employment ; for all 
these require time ; and so men at their deaths 
find ; for those that have all their lives made it 
their business to drive away their Time, would 
then give all the world to redeem it. And sure, 
where there is much leisure from worldly affairs, 
God expects to have the more time thus employ- 
ed in spiritual exercises. But it is not likely 
those meaner sort of persons, to whom this 
Book is intended, will be of the number of those 
that have much leisure, and therefore I shall no 
further insist on it ; only I shall say this, that 
what degrees of leisure they at any time have, 
it concerns them to employ to the benefit of their 
souls, and not to bestow it to the ruin of them, 
as they do who spend it in Drinking. 

vin. A sixth end is said to be the preventing 
Preventing of that Reproach, which is by the 
Reproach. WO rld cast on those that will in this be 
stricter than their neighbours. But in answer to 
this, I shall first ask, What is the harm of such 
Reproach? Surely it cannot equal the least of 
those mischiefs Drunkenness betrays us to. Nay 
if we will take our Saviour's word, it is a hap- 
piness : Blessed, saith he, are ye, when men shall 
revile you, and say all manner of evil against you 
for my sake, Matt. v. ] 1. And St. Peter tells 
us, 1 Pet. iv. 14. If ye be reproached for the 
name of Christ happy are ye. And, sure, to be 
reproached for obedience to any command of 
Christ's is to be reproached for his name. Se- 
condly, let it be remembered, that at our bap- 
tism,, we solemnly renounced the world: and 



Sund. 8»] Temperance in Drinking, &c. 171 

shall we now so far consider it, as for a few scoffs 
of it, to run ourselves on all the temporal evils 
before mentioned ; and, which is much worse, 
the wrath of God and eternal destruction ? But 
thirdly, if you fear reproach, why do you do 
that which will bring reproach upon you from 
all wise and good men, whose opinion alone is 
to be regarded ; and it is certain drinking is the 
way to bring it on you from all such. And to 
comfort thyself against that, by thinking thou art 
still applauded by the foolish and worst sort of 
men, is, as if all the mad-men in the world should 
agree to count themselves the only sober persons, 
and all others mad : which yet sure will never 
make them the less mad, nor others the less so- 
ber. Lastly, Consider the heavy doom Christ hath 
pronounced on those that are ashamed of him ; 
and so are all those that for fear of reproach shall 
shrink from their obedience to him, Mark viii. 
38. Whosoever shall be ashamed of me and of my 
zvords in this adulterous and sinful generation, 
of him shall the Son of Man be ashamed \ when h& 
cometh in the glory of his Father, with the holy 
Angels. There is none but will at that 'day 
desire to be owned by Christ : but whoever will 
not here own him, that is, cleave fast to his com- 
mands, notwithstanding all the scorns, nay, per- 
secutions of the world, shall then certainly be 
cast off by him. And he that will adventure' 
thus to maintain his credit among a company 
of fools and mad-men, deserves well to have it 
befal him. But after all this, it is not sure that 
even these will despise thee for thy sobriety : 
It is possible they may seem to do so to fright 



172 The Whole Duty of Man. [Sund. 8. 

thee out of it : but if the hearts were searched, 
it would be found they do, even against their 
wills, bear a secret reverence to sober persons ; 
and none fall more often under their scorn and 
despising, than those that run with them to the 
same excess of riot ; for even he that sticks not 
to be drunk himself, will yet laugh at another 
that he sees so. 

ix. There is a seventh end which though 
Pleasure of every man thinks too base to own, 
the Drink, yet it is too plain it prevails with 
many; and that is, the bare pleasure of the 
Drink : But to these, I confess, it will not be fit 
to say much ; for he that is come to this lament- 
able degree of sottishness, is not likely to re- 
ceive benefit by any thing that can be said ; Yet 
let me tell even this man, that he, of all others, 
hath, the most means of discerning his fault ; for 
this being such a ground of drinking, as nobody 
will own, he is condemned of himself, yea, and 
all his fellows drunkards too; for their denying it 
is a plain sign they acknowledge it a most abo- 
minable thing. And if Esau was called a profane 
person, Heb.xil \6. for selling but his birthright 
for a mess of pottage y and that too when he had 
the necessity of hunger upon him, what name of 
reproajh can be bad enough for him, who sells 
his health, his reason, his God, his soul, for a 
cup of drink, and that too when he is so far from 
needing it, that perhaps he hath already more 
than he can keep ? 1 shall say no more to this 
sort of persons ; but let me warn all those that 
go on in this sin, on any of the former grounds 
that a little time will baring them even to this 



Sund. 8.] Temperance in Drinking, &c. 173 

which they profess to loath ; it being daily seen 
that those, which were first drawn into the sin 
for the love of the company, at last continue in 
it for the love of the drink. 

x. I can think but of one end more; that is, 
that of Bargaining. Men say, it is „ 

r i \ i • i • ,i • Bargaining. 

necessary lor them to drink in this 
one respect of trading with their neighbours ; 
bargains being most conveniently to be struck 
up at such meetings. But this is yet a worse 
end than all the rest ; for the bottom of it is an 
aim of cheating and defrauding others. We 
think, when men are in drink, we shall the bet- 
ter be able to over-reach them, and so this adds 
the sin of cozenage and defrauding to that of 
Drunkenness. Now that this is indeed the in- 
tent, is manifest ; for if it were only the dispatch 
of bargains were aimed at, we should chuse to 
take men with their wits about them : therefore 
the taking them when drink hath distempered 
them, can be for nothing but to make advantage 
of them. Yet this often proves a great folly, as 
well as a sin; for he that drinks with another, 
in hope to over- reach him, doth many times 
prove the weaker-brained, and becomes drunk 
first, and then he gives the other that opportu- 
nity of cheating him, which he designed for the 
cheating of the other. Now this end of drinking 
is so far from becoming an excuse, that it is a 
huge heightening of the sin : for if we may not 
drink intemperately upon any occasion, much 
less upon so wicked an one, as is the cozening 
and defrauding of our brethren. 

xi. I suppose I have now shewed you the 



1 74 The Whole Duty of Man. [Sund. 8. 

Degrees of unreasonableness of those motives, 
his Sm. which are ordinarily brought in excuse 
of this sin. I am yet farther to tell you, that 
it is not only that huge degree of Drunkenness, 
which makes men neither able to go nor speak, 
which is to looked on as a sin ; but all lower 
degrees, which do at all work upon the under- 
standing whether by dulling it, and making it 
less fit for any employment, or by making it 
too light and airy, apt to apish and ridiculous 
mirth ; or what is worse, by inflaming men into 
rage and fury. These, or whatever else make 
any change in the man, are to be reckoned into 
this Sin of Drunkenness. Nay, further, the 
drinking beyond the natural ends of drinking, 
that is, beyond moderate refreshment, is a sin, 
though by the strength of a man's brain, it 
makes not the least change in him ; and there- 
fore those that are not actually drunk, yet can 
spend whole days, or any considerable part of 
them in drinking, are so far from being inno- 
cent, that that greater woe belongs to them, 
which is pronounced Isa. v. 22. against those 
that are mighty to drink. For though such a 
man may make a shift to preserve his wits, yet 
that wit serves him to very little purpose, when 
his employment is still but the same with him 
that is the most sottishly drunk, that is, to 
pour down drink. 

xn. Nay, this man is guilty of the greatest 
The great Guilt of waste ; first, of the good crea- 
strong Drinkers. tures of God : That drink, which 
is by God's providence intended for the refresh- 
ing and relieving of us, is abused and mis-spent, 



$ und. 8.] Temperance in Drinking, &c. 1 75 

when it is drank beyond that measure which 
those ends require : And sure there is not the 
meanest of these creatures we enjoy, but the 
abuse of them shall one day be accounted for ; 
and he that drinks longest hath the most of that 
guilt. But in the second place, this is a waste 
of that which is much more precious, our time, 
which is allowed us by God to work out our 
salvation in, and must be strictly reckoned for; 
and therefore ought every minute of it to be 
most thriftily husbanded to that end in actions 
of a good life; but when it is thus laid out, it 
tends to the direct contrary, even the working 
out our damnation. Besides, he that thus drinks, 
though he escape being drunk himself, he is yet 
guilty of all the Drunkenness that any of his 
company fall under; for he gives them encou- 
ragement to drink on by his example, especially 
if he be one of any authority * but if he be one, 
whose company the rest are fond of, his company 
is then a certain ensnaring of them ; for then 
they will drink too, rather than lose him. There 
is yet a greater fault than many of these stronger- 
brained Drinkers are guilty of, that is, the set- 
ting themselves purposely to make others drunk, 
playing as it were a prize at it, and counting it 
matter of triumph and victory to see others fall 
before them. This is a most horrible wicked- 
ness; it is the making ourselves the Devil's fac- 
tors, endeavouring all we can to draw our poor 
brethren into eternal misery, by betraying them 
to so grievous a sin; and therefore it may well 
be reckoned as the highest step of this vice of 
Drirfking, as having in it the sin of mischieving 

I 2 



1 76 The Whole Duty of Man. [Su nd. 8. 

.others added to the excess in ourselves. And 
though it be looked upon in the world as a mat- 
ter, only of jest and merriment to make others 
drunk, that we may sport ourselves with their 
ridiculous behaviour, yet that mirth will have 
a sad conclusion, there being a woe expressly 
threatened by God to this very sin, Hab. ii. 15. 
IVoe unto him that giveth his neighbour drink ; 
that putteth thy bottle to him, and makeat him 
drunken also, that thou mayest look on their na- 
kedness. And sure he buys his idle pastime very 
dear, that takes it with such a woe attending it. 

xi 1 1. I have now gone through the several 
The great Mis- motives to, and degrees of, this 
chiefs of this Sin. s j n f drunkenness: wherein I 
have been the more particular, because it is a 
sin so strangely reigning among us; no condi- 
tion, no age, or scarce sex, free from it, to the 
great dishonour of God, reproach of Christi- 
anity, and ruin, not only of our own souls here- 
after, but even of all our present advantages 
and happiness in" this life ; there being no sin 
which betrays each single committer to more 
mischiefs in his understanding, his health, his 
credit, his estate than this one doth. And we 
have reason to believe this sin is one of those 
common crying guilts, which have long lain 
heavy upon this nation, and pulled down those 
ynany sad judgments we have groaned under. 

xiv. Therefore, Christian Reader, let me 
Exhortation now entreat, nay, conjure thee, by 
to forsake it. a n that tenderness and love thou 
oughtest to have to the honour of God, the 
credit of thy Christian profession, eternal wel- 



Sund. 8.] Temperance in Drinking, &c. 177 

fare of thine own soul, the prosperity of the 
Church and Nation whereof thou art a mem* 
ber ; nay, by that love, which certainly thou 
hast to thy own temporal welfare, to think sadly 
of what hath been spoken ; and then judge 
whether there be any pleasure in this sin, which 
can be any tolerable recompence for all those 
mischiefs it brings with it. I am confident no 
man in his wits can think there is ; and if there 
be not, then be ashamed to be any longer that 
fool., which shall make so wretched a bargain, 
but begin at this instant a firm and a faithful 
resolution, never once more to be guilty of this 
swinish sin, how often soever thou hast here- 
tofore fallen into it, and in the fear of God 
betake thee to a strict temperance, which when 
thou hast done, thou wilt find thou hast made 
not only a gainful, but a pleasant exchange: 
for there is no man that hath tried both 
courses, but his own heart will tell him, there 
is infinitely more present comfort and pleasure 
in sobriety and temperance than ever all his 
drunken revellings afforded him* 

xv. The main difficulty is the first breaking 
off the custom ; and that arises The iiiffkut 
partly from ourselves, partly from ties of\hhur 
others. That from ourselves may *;«Wft«**» 
be of two sorts ; the first is, when by the habit 
of drinking, we have brought such Seeming Neces- 
false thirsts upon ourselves, that sity of Drink. 
our bodies seem to require it: and this wants 
nothing but a little patience to overcome. Do 
but refrain some few days, and it will afterwards 
grow easy ; for the hardness arising only from 
i 3 



178 The Whole Duty of Man. [Sund. 8. 

custom, the breaking off that does the business. 
If thou say, it is very uneasy to do so, consider 
whether if thou hadst some disease which would 
certainly kill thee, if thou didst not for some 
little time refrain immoderate drinking, thou 
wouldst not rather forbear than die. If thou 
woulst not, thou art so brutish a sot, that it is 
in vain to persuade thee: but if thou hadst, 
then consider how unreasonable it is for thee 
not to do it in this case also. The habit of 
drinking may well pass for a mortal disease, it 
proves so very often to the body, but will most 
certainly to the soul ; and therefore it is mad- 
ness to snck at that uneasiness in the cure of 
this which thou wouldst submit to in a less 
danger. Set therefore but a resolute purpose 
to endure that little trouble for a small time, 
and this first difficulty is conquered : for after 
thou hast a while refrained, it will be perfectly 
easy to do so still. 

xvi. The second difficulty is that of spend- 
Wantof Em- i»g the time, which those that have 
ployment. made drinking their trade and busi- 
ness, know scarce how to dispose of. But the 
very naming of this difficulty directs to the cure: 
Get thee some business, somewhat to employ 
thyself in, which, as I have already shewed, will 
be easily found by all sorts of persons ; but 
those meaner, to whom I now write, can sure 
never want it ready at hand, they being generally 
such as are to be maintained by their labour ; 
and therefore to them I need only give this 
advice to be diligent in that business they have, 
to follow that close as they ought; and they 






Sund, 8.] Temperance in Drinking, &c. 179 

will have little occasion to seek out this wav of 
spending their time. 

xvn. There is another sort of difficulty, 

Which I told yOU arises from Persuasions and 

others; and that is, either from Reproaches of Men. 
their Persuasions or Reproaches. It is very 
likely, if thy old companions see thee, to begin to 
fall off, they will set hard to thee, to bring thee 
back to thy old course ; they will urge to thee 
the unkindness of forsaking the company of thy 
friends, the sadness of renouncing all that mirth 
and jollity, which good fellows (as they call 
them) enjoy; and if thou canst not thus be won, 
they will affright thee with the reproach of the 
world, and so try if they can mock the out of 
thy sobriety. 

xvi n. The way to overcome this difficulty, 
is to foresee it ; therefore, when The 3ieans of 
thou first enterest on thy course of resisting them. 
Temperance, thou art to make account thou 
shalt meet with these (perhaps many other) 
Temptations ; and that thou mayst make a 
right judgment whether they be worthy to pre- 
vail with thee, take them before-hand and weigh 
them; consider whether that false kindness that 
is maintained among men by drinking, be wor- 
thy to be compared with that real Weigh the Ad _ 
and everlasting kindness of God vantages with the 
which is lost by it; whether that HarU 
foolish vain mirth bear any weight with the pre- 
sent joys of a good conscience here, or with those 
greater of Heaven hereafter. Lastly, whether 
the unjust reproach of wicked men, the shame 
of the world, be so terrible, as the just reproach 
1 4 



280 The Whole Duty of Man. [Sund. 8. 

of thine own conscience at the present, and that 
eternal confusion of face that shall befal all those 
that go on in this sin, at the last day. Weigh 
all these, I say, I need not say in the balance of 
the sanctuary, but even in the scales of common 
reason ; and sure thou wilt be forced to pro- 
nounce, that the motives to Temperance, infi- 
nitely outweigh those against it. When thou 
hast thus advisedly judged, then fix thy resolu- 
tion accordingly; and whenever any of these 
temptations come to stagger thee, remember 
thou hast formerly weighed them, knowest the 
just value of thern, and that they are a most un- 
worthy price for those precious advantages thou 
must give in exchange for them. And therefore 
hold fast thy resolution, and with indignation 
reject all motions to the contrary. 
> xix. But be sure thou thus reject them at 
Reject the Temp- their very first tender, and do not 
iationsatthe.venj yield in the least degree; for if 

Beginning. QnQQ ^ QU gi ves t ground, thou 

art lost; the sin will by little and little prevail 
upon thee. Thus we see many, who have pro- 
fessed to be resolved upon great Temperance, 
yet for want of this care, have adventured into 
the company of good fellows: When they have 
been there, they have at the first been over-in- 
treated to take a cup, after that another, till at 
last they have taken their rounds, as freely as 
any of them, and in that flood of Drink drowned 
all their sober resolutions. Therefore, who- 
ever thou art,. that dost really desire to forsake 
the sin, take care to avoid the occasions and 
beginnings of it. To which end it will be good 



Sand. 8.] Temperance in Drinking, kc. 181' 

openly to declare and own thy purposes of 
sobriety, that so thou mayest discourage men 
from assaulting thee. But if either thou art 
ashamed to own it, or seemest to be so, they 
will quickly make use of that shame to bring; 
thee to break it. 

xx. If thou be thus wary to keep thee from- 
the first beginnings, thou art then The Security 
sure never to be overtaken with this of doing so. 
sin; for it is like th<3 keeping the outworks of ; 
a besieged city, which so long as they are stoutly- 
defended, there is no danger; but' if they be 
either surprized or yielded, the city cannot long, 
hold out. The advice therefore of the Wise 
Alan is very agreeable? to this matter, Ecclus.- 
xix. 1. He that despiseth small things, shall perish 
by little and little.- But because, as the Psalmist 
saith, PsaL exxvii, 1. Except the Lord keep the 
citi/, the watchman zvaketh but in vain : There- 
fore to this guard of thyself add thy mest earnest- 
prayers to God, that he will also watch over thee, - 
and by the strength of his grace enable thee to ; 
resist all temptations to this sin. 

xxi. If thou dost in the sincerity of thy heart 
use these means, there is no doubt The E ^ ac?/ f 
but thou wilt be able to overcome these Means, if 
this vice, how lone., soever thou n f 1d ^ d Jj 

x , 7 i • n-i Love of the bin, - 

nast been accustomed to it: I here- 
fore, if thou dost still remain under the power 
of it y never excuse thyself by the impossibility 
of the task; but rather accuse the falseness cf 
thy own heart, that hath still such a Love to this 
Sin that thou wilt not set roundly to the means ■ 
of subduing it. 

i5> 



182 The Whole Duty of Man. [Sund. 8. 

r xxn. Perhaps the great commonness of the 
That hve male, ? in > and % particular custom of 
a man loth to it, may, have made it so much 
heUeve it danger- thy familiar, thy bosom acquaint- 
ance, that thou art loth to en- 
tertain hard thoughts of it: very unwilling thou 
art to think that it means thee any hurt, and 
therefore art apt to speak peace to thyself, to 
hope that either this is no sin, or at most but a 
frailty, such as will not bar thee out of Heaven : 
But deceive not thyself, for thou mayest as well 
say there is no Heaven, as that drunkenness 
shall not keep thee thence : I am sure the same 
word of God, which tells us there is such a place 
of happiness, tells us also that Drunkards are of 
the number of those that shall not inherit it, 
1 Cor. vi. 10. And again, Gal. v. 21, drunken- 
ness is reckoned among those works of the flesh, 
which they that do, shall not inherit the kingdom, 
of God. And indeed, had not these plain texts, 
yet mere reason would tell us the same, that 
that is a place of infinite purity, such as flesh 
and blood, till it be refined and purified, is not 
capable of, as the Apostle tells us, 1 Cor. xv. 53 ; 
and if, as we are men, we are too gross and 
impure, for it, we must sure be more so, when 
we have changed ourselves into swine, the 
foulest of beasts : We are then prepared for the 
Devils to enter into, as they did into the herd, 
Mark v. \3 ; and that not only some one or two, 
but a legion, a troop, and multitude of them. 
And of this we daily see examples; for where 
this sin of drunkenness hath taken possession, it 
usually comes as an harbinger to abundance of 



Sund 9.] Temperance in Sleep, &c. 1 83 

others ; each act of drunkenness prepares a man 
not only for another of the same sin, but of 
others; lust and rage, and all brutish appetites 
are then let loose, and so a man brings himself 
under that curse which was the saddest David 
knew how to foretell to any, The falling from one 
wickedness to another, Psal. lxix. V7. If all this 
be not enough to affright thee out of this drunken 
fit/thou mayest still wallow in thy vomit, con- 
tinue in this sottish senseless condition till the 
flames of Hell rouse thee; and then thou wilt 
by sad experience find what now thou wilt not 
believe, That the end of those things (as the 
Apostle saith, Rom, vi. 21.) is death, God in his 
infinite mercy timely awake the hearts of all that 
are in this sin, that by a timely forsaking it, they 
may fly from the wrath to come, I have now 
done with this second part of Temperance, • con* 
cerning drinking. 



=3- 



SUNDAY IXv 

Temperance in Sleep: The Rule of it, &c. Mis* 
chiefs of Sloth ; Of Recreations; Cautions 
to be observed in them : Of Apparel, &c. 

Sect. i. The third part of Temperance 
concerns Sleep ; and Temperance in that 
also must be measured by the end for which 
Sleep was ordained by God, which was ^-~ 
only the refreshing and supporting of 
our frail bodies, which being of such a tern- 
1 6 



1 84 The Whole Duty of Man, [Sund. 9. 

per, that continual labour and toil tires and 
wearies them out, Sleep comes as a medicine 
to that weariness, as a repairer of that decay, 
that so we may be enabled to such labours 
as the duties of religion, or works of our calling 
require of us. Sleep was intended to make us 
more profitable, not more idle; as we give rest 
to our beasts, not that we are pleased with their 
doing nothing, but that they may do us the 
better service. 

11. By this therefore you may judge what is 
Tim Rule of temperate Sleeping; to wit, that 
Tetnpemnce which tends to the refreshing and 
therem. ma king us more lively and fit lor 

action ; and to that end a moderate degree serves 
best It will be impossible to set down just how 
many hours is that moderate degree; because, as 
in eating, so in Sleep, some constitutions require 
more than others : Every man's own experience 
must in this judge for him: But then let him 
judge uprightly, and not consult with his sloth 
in the case ; for that will still, with Solomon's 
sluggard, cry, A little more sleeps a little more 
slumber, a little more folding of the hands to sleep, 
Prov. xxiv. 53 ; but take only so much as he 
really finds to tend to the end fcrementioned, 

111, Pie that doth not thus limit himself, falls 

The many Slvs int0 several sins ulKler this general 
that follow tke one of Sloth : As, first, he wastes 
Transgression hl v time, that precious talent, 
which was committed to him by 
God to improve; which he that sleeps away, 
cloth like him in the Gospel, Matt. xxv. \% y . 
hide it in the earthy when. he should be trading 



Sund. 9.] Mischiefs of Sloth, &c. 1 85 

with it : And you know what was the doom of 
that unprofitable servant, ver. 30. Cast ye him 
into outer Darkness. He that gives himself to 
darkness of Sleep here, shall there have darkness 
without Sleep, but with xveeping and gnashing of 
teeth. Secondly, he injures his body: Immo- 
derate Sleep fills that full of diseases, makes it a 
very sink of humours, as daily experience shews 
us. Thirdly, he injures his soul also, and that 
not only in robbing it of the service of the body,, 
but in dulling its proper faculties, making them 
useless and unfit for those employments to which 
God hath designed them; of all which ill hus- 
bandry the poor soul must one day give account* 
Nay, lastly, be affronts and despises God him- 
self in it, by crossing the very end of his crea- 
tion, which was to serve God in an active obe- 
dience : but he that sleeps away his life, directly 
thwarts and contradicts that; and when God 
saith Man is born to labour, his practice saith, 
the direct contrary, that man is born to rest. 
Take heed therefore of giving thyself to immo- 
derate sleep, which is the committing of so many 
sins in one. 

iv. But besides the sin of it, it is also very hurt- 
ful in other respects ; it is the sure other Mis- 
bane of thy outward estate, wherein chief s of Sloth, 
the sluggish person shall never thrive, accord- 
ing to that observation of the Wise Man, Prov. 
xxiii. 21. Droxvsiness shall cover a man zvith 
rags ; that is, the slothful man shall want con- 
venient clothing:- Nay, indeed, it can scarce be 
said that the sluggard lives. Sleep you know is 
a kind of death, and he that gives himself up to. 



] 86 The Whole Duty of Man. [Sund. 9. 

it, what doth he but die before his time? There- 
fore, if untimely death be to be looked upon as 
a curse, it must needs be a strange folly to ehuse 
that from our own sloth which we dread so much 
from God's hand. 

v. The fourth part of Temperance concerns 

Temperance ui RECREATIONS, which are Some- 

Recreations. times necessary both to the body 
and mind of a man, neither of thern being able 
to endure a constant toil, without somewhat 
of refreshment between : and therefore there 
is a very lawful use of them: but to make 
it so, it will be necessary to observe these Cau- 
tions : z 

vr. First, we must take care that the kind of 
j; :. ' them be lawful, that they be such as 

Cautions to ' . . , J 

he observed have nothing of sin in them ; we must 
in them. no t ? to recreate ourselves, do any 
thing which is dishonourable to God, or inju- 
rious to our neighbour; as they do, who make 
profane, filthy, or backbiting discourse their 
recreation. Secondly, we must take care that we 
use it with moderation ; and to do so, we must 
first be sure not to spend too much time upon \t, 
but remember, that the end of recreation is to 
lit us for business, not to be itself a business 
to us. Thirdly, we must not be too vehement 
and earnest in it, nor set our hearts too much 
upon it; for that will both ensnare us to the 
using too much of it, and it will divert and take 
off our minds from our more necessary employ- 
ments, like school-boys, who after a play-time 
know not how to set themselves to their books 
again. Lastly, we mu^st not set up to ourselves 



Sund. 9.] Mischiefs of Sloth, &c. 1 87 

any other end of recreation but that lawful one, 
of giving us moderate refreshment. 

vii. As, first, we are not to use Sports only 
to pass away our time which we Undue Ends 
ought to study how to redeem, not of Sports. 
fling away ; and when it is remembered how 
great a work we have here to do, the making our 
calling and election sure, the securing our title 
to Heaven hereafter, and how uncertain we are 
what time shall be allowed us for that purpose; 
it will appear our time is that, which of all other 
things we ought most industriously to improve* 
And therefore, sure, we have little need to con- 
trive ways of driving that away which flies so fast 
of itself, and is so impossible to recover. Let 
them who can spend whole days and nights at 
card and dice, and idle pastimes, consider this, 
and withal, whether they ever bestowed a quar- 
ter of that time towards that great business of 
their lives, for which all their time was given 
them ; and then think, what a woeful reckon- 
ing they are like to make, when they come at 
last to account for that precious treasure of their 
time. Secondly, we must not let our covctous- 
ness have any thing to do in our recreations ; if 
we play at any game, let the end of our doing it 
be merely to recreate ourselves, not to win mo- 
ney ; and to that purpose, be sure never to play 
for any considerable matter : for if thou do, thou 
wilt bring thyself into two dangers; the one of 
covetousness, and a greedy desire of winning ; 
the other of rage and anger at thy ill-fortune, if 
thou happen to lose: Both which will be apt to 
draw thee into other sins besides themselves. 



188 The Whole Duty qf Man. [Sund. g. 

Covetousness will tempt thee to cheat and cozen 
in gaming, and anger to swearing and cursing, 
as common experience shows us too often. If 
thou find thyself apt to fall into either of these in 
thy gaming, thou must either take some course 
to secure thyself against them, or thou must 
not permit thyself to play at all. For though 
moderate play be in itself not unlawful, yet, if 
it be the occasion of sin, it is so to thee, and 
therefore must not be ventured on. For if Christ 
commands us so strictly to avoid temptations, 
that if our very eyes or hands offend us (that 
.is, prove snares to us) we must rather part 
with them, than to-be drawn to sin by them, 
how much rather must we part with any of these 
unnecessary sports, than run the hazard of of- 
fending God by them? he that so plays, lays 
his soul to stake, which is too great a prize to be 
played away. Besides^ he loses all the recreation 
and sport he pretends to aim at, and, instead of 
that, sets himself to a greater toil than any of 
those labours are he was to ease by it. For sure 
the desires and fears of the covetous, the impa- 
tience and rage of the angry man, are more real 
pains than any, the most laborious work can be. 
viii. The last part of Temperance is that of 
Temperance Apparel ; which we are again to 
in Apparel, measure by the agrccabieness to the 
ends for which clothing should be used. Thoseare 
especially these three ; first, the hiding of naked- 
Appar d design- ness 5 This was the first occasion 
ed/<>y coveting of Apparel, as you may read 

cf 'Shame. Q Q) ^ - ^ ^ ^ ^ ei f ect f 

the first sin ,* and therefore, when we remember, , 



SuncL 9.] Of Apparel, &c. 189 

the original of clothes, we have so little reason 
to be proud of them, that, on the contrary, we 
have cause to be humbled and ashamed, as 
having lost that innocency, which was a much 
greater ornament than any the most glorious 
apparel can be. From this end of clothing we 
are likewise engaged to have our apparel modest, 
such as may answer this end of covering our 
shame; and therefore all immodest fashions cf 
apparel, which may either argue the wantonness 
of the wearer, or provoke that of the beholder, 
are to be avoided. 

ix. A second end of apparel is the fencing 
the body from cold, thereby to pre- Fentiw 
serve the health thereof. And this from Cold.. 
end we must likewise observe in our clothing; 
we must wear such kind of habits, as may keep 
us in that convenient warmth which is necessary 
to our healths. And this is transgressed, when 
out of the vanity of being in every fantastical 
fashion, we put ourselves in such clothing as 
either will not defend us from the cold, or is 
some other way so uneasy, that it is rather a hurt 
than a benefit to our bodies, to be so clad. This 
is a most ridiculous folly, and yet that which 
people, that take a pride in their clothes, are 
usually guilty of. 

x. A third end of Apparel is the distinguish- 
ing or differencing of persons ; and Distinction 
that, firstin respectof sex; secondly, of Persons. 
in respect of quality First, clothes are to make 
a difference of sex ; this hath been observed by 
all nations, the habits of men and women having 
always been different. And God himself ex- 



190 The Whole Duty of Man. FSund, 9, 

pressly provided for it among the Jews, by com~ 
manding, that the man should not wear the 
apparel of the woman nor the woman of the 
man. But then, Secondly, there is also a dis- 
tinction of quality to be observed in apparel: 
God hath placed some in higher stations than 
others ; and in proportion to their condition, it 
befits their clothing to be. Gorgeous apparel, 
our Saviour tells us, is for kings courts, Luke 
vii. 25. Now this end of Apparel should also 
be observed. Men and women should content 
themselves with that sort of clothing, which 
agrees to their sex and condition, not striving to 
exceed or equal that of higher rank, nor yet 
making it matter of envy among those of their 
own estate, vying who shall be finest. But let 
every man clothe himself in such sober attire as 
befits his place and calling, and not think him* 
self disparaged, if another of his neighbours 
have better than he. 

xi. And let all remember that clothes are 
things, which add no true worth to any ; and 
therefore it is an intolerable vanity, to spend 
any considerable part either of their thoughts, 
time, or wealth upon them, or to value them- 
selves even the more for them, or despise their 
poor brethren that want them. But if they 
desire to adorn themselves, let it be, as St. Peter 
ad viseth the women of his time, 1 Pe^.iii.4. In the 
hidden man of the heart, even the ornament of a 
meek and quiet spirit \ Let them clothe themselves 
as richly as is possible with all Christian vir- 
tues, and that is the raiment that will set them 
out lovely in God's eyes, yea, and in men's too ; 



Sund. 9.] Of Apparel, &c. ' 191 

who, unless they be fools and idiots, will more 
value thee for being good than fine. And sure, 
one plain coat thou puttestupon a poor man's 
back, will better become thee, than twenty rich 
ones thou shalt put upon thine one. 

xii. I have now gone through the several 
parts of Temperance; I shall now Too much Spar- 
in conclusion, add this general impFmk f as 
caution, that though in all these 
particulars I have taken notice only of the one 
fault of excess, yet it is possible there may be 
one on the other hand : Men may deny their 
bodies that which they necessarily require to their 
support and well-being. This is, I believe, a 
fault not so common as the other ; yet we some- 
times see some very niggardly persons, that are 
guilty of it, that cannot find in their hearts to 
borrow so much from their chests, as may fill 
their bellies or clothe their backs: And that 
are so intent upon the world, so moiling and 
drudging in it, that they cannot afford them- 
selves that competent time for sleep, or recrea- 
tion, that is necessary. If any that have read 
the former part of this discourse, be of this tem- 
per, let him not comfort himself, that he is not 
guilty of those excesses there complained of, and 
therefore conclude himself a good Christian, 
because he is not intemperate ; for whoever is 
this covetous creature, his abstaining shall not 
■■be counted to him as the virtue of temperance ; 
. for it is not the love of temperance, but wealth, 
that makes him refrain ; and that is so far from 
being praise worth} 7 , that it is that great sin 
which the Apostle tells us, 1 Tim. vi. 10, is the 



1 92 The Whole Duty of Man. [Sund. 1 ! 

root of all evil. Such a man's body will one day 
rise in judgment against him for defrauding it of 
its due portion, those moderate refreshments and 
comforts which God hath allowed it. This is an 
idolatry beyond that of offering the children to 
Moloch, Lev. xx. 3. They offered but their chil- 
dren, but this covetous wretch sacrifices himself 
to his god Mammon, whilst he often .destroys 
his health, his life, yea, finally, his soul too, to 
save his purse. I have now done with the second 
head of duty, that to Ourselves, contained by 
the Apostle under the word soberly. 



SUNDAY X, 



Of Duties to our Neighbour, Of Justice, nega- 
tive, positive. Of the Sin of Murder, of the 
Heinousness of it, the Punishment ofit> and the 
strange Discoveries thereof Of Maiming, &c. 

Sect. r. I Come now to the third part of 
Duties, those to our Neighbour, which are 
by the Apostle summoned up in gross in the word 
Duty to our Righteousness, by which is meant 
Neighbour. no t only bare Justice, but all kind 
of Charity, also ; for that is now by the law of 
Christ become a debt to our Neighbour, and it 
is a piece of unrigeteousness to defraud him of 
it. I shall therefore build all the particular 
duties we owe to our Neighbour, on those two 
general ones, Justice and Charity. 



Sund. 10.] Justice to our Neighbour* -193 

ir. I begin with Justice, whereof there 
are two parts ; the one negative, the , ,. 
other posive : The negative Justice is 
to do no wrong or injury to any : The positive 
Justice is to do right to all : that is, to yield 
them whatsoever appertains or is due unto them. 
I shall first speak of the negative Jus- 

i \ . • • ° Negative. 

tice, the not injuring or wronging to 
any. Now, because a man is capable of receiv- 
ing wrong, in several respects, this first part of 
Justice extends itself into several branches, 
answerable to those capacities of injury. A man 
may be injured either in his soul, his body, his 
possessions, or credit: And therefore this duty of 
negative Justice lays a restraint on us in every 
one of these ; that we do no wrong to any man, 
in respect either of his soul, his body, his pos- 
sessions, or his credit. 

in. First, this Justice ties us to do no hurt 
to his Soul. And here my first work 
must be to examine, What harm it ° te ou ' 
is that the Soul can receive? It is, we know, an 
invisible substance, which we cannot reach with 
our eye, much less with our swords and wea- 
pons ; yet for all that is capable of being hurt 
and wounded, and that even to death. 

IV. Now the Soul may be considered either 
in a natural or spiritual sense: In the inthenatu- 
natural it signifies that which we ral sense. 
usually call the mind of a man : and this, we all 
know, may be wounded with grief and sadness, 
as Solomon saith, Prov. xv. 13. By sorrow of 
heart the spirit is broken. Therefore whoe . r 
doth causelessly afflict or grieve his neighbour, 



194 The Whole Duty of Man. [Sund. 10. 

he trangresses this part of Justice and hurts and 
wrongs his Soul. This sort of injury malicious 
and spiteful men are very often guilty of; they 
will do things, by which themselves reap no 
good, nay often much harm, only that they may 
vex and grieve another. This is a most savage 
inhuman humour, thus to take pleasure in the 
sadness and afflictions of others; and whoever har- 
bours it in his heart, may truly be said to be pos- 
sessed with a Devil: for it is the nature only of 
those accursed spirits, to delight in the miseries 
of men ; and till that be cast out, they are fit 
only to dwell, as the possessed person did, Mark 
v. 2. among graves and tombs, where there are 
none capable of receiving affliction by them. 

v. But the soul may be considered also in the 
Intkespi- spiritual sense ; and so signifies that 
ritual immortal part of us, which must live 

eternally, either in bliss or woe, in another world. 
And the soul thus understood, is capable of two 
sorts of harm : First, that of sin; secondly, that 
of punishment : the latter whereof is certainly 
the consequent of the former : And therefore, 
though God be the inflicter of punishment : yet 
since it is but the effect of sin, we may justly 
reckon that he that draws a man to sin, is like- 
wise the betrayer of him to punishment : as he 
that gives a man a mortal wound, is the cause of 
his death : Therefore under the evil of sin both 
are contained, so that I need speak only of that. 

vi. And sure there cannot' be a higher sort 

Drawing to of vvron g> than the bringing this 
Sin the greatest great evil upon the Soul. Sin is 
injury. t j ie di sease anc } wound of the soul, 



Sund. 10.] Justice to our Neighbour. 1Q5 

as being the direct contrary to grace, which is 
the health and soundness of it : Now this wound 
we give to every soul, whom we do, by any 
means whatsoever draw into sin, 

vn. The ways of doing that are divers : I 
shall mention some of them, whereof though 
some are more direct than others, yet all tend to 
the same end. Of the more direct ones, there is 
first, the commanding of sin, that is, when a per- 
son that hath power over another, shall require 
him to do something which is unlaw- Direct 
ful : An example of this we have in Means (fit. 
Nebuchadnezzar's commanding the worship of 
the golden image, Dan. iii. 4 ; and his copy is 
imitated by any parent or master who shall 
require his child or servant to do any unlawful 
act. Secondly, there is counselling of sin, when 
men advise and persuade others to any wicked- 
ness : Thus Job's wife counselled her husband 
to curse God, JobW. 9. And Ahithophel advised 
Absalom to go into his father's concubines, 2 
Sam. xvi. 21. Thirdly, there is enticing and allu- 
ring to sin, by setting before men the pleasure 
or profit they shall reap by it. Of this sort of 
enticement Solomon gives a warning, Prov.'x. 10. 
My son, if sinners entice thee, consent thou not ; 
if they say, Come with us, let us lay wait for 
blood, let us lurk privily for the innocent zvith- 
out a cause, &c. And verse the 13th, you may 
see what is the bait by which they seek to allure 
them: We shall find all precious substance, we 
shall Jill our houses xvith spoil ; cast in thy lot 
among us, let us all have one purse. Fourthly, 
there is assistance in sin ; that is when men aid 



190 The Whole Duty of Man. [Sund. 10. 

and help others either in contriving or acting a 
sin. Thus Jonadab helped Amnon in plotting 
the ravishing of his sister, 2 Sam. xiii. All these 
are direct means of bringing this great evil of sin 
upon our brethren. 

viii. There are also others, which though 
Indirect. tne y seern niore indirect, may yet be as 
effectual towards that ill end: As, first, 
example in sin : he that sets others an ill pattern, 
does his part to make them imitate it, and too 
often it hath that effect; there being generally 
nothing more forcible to bring men in to any 
sinful practice, than the seeing it used by others; 
as might be instanced in many sins, to which 
there is no other temptation but their being in 
fashion. Secondly, there is encouragement in 
sin, when either by approving, or else, at least, 
by not shewing a dislike, we give others confi- 
dence to go on in their wickedness. A third 
means is by justifying and defending any sinful 
act of another's ; for by that we do not only 
confirm him in his evil, but endanger the draw- 
ing others to the like, who may be the more in- 
clinable to it, when they shall hear it so pleaded 
for. Lastly, the bringing up any reproach upon 
strict and Christian living, as those do who have 
the ways of God in derision. This is a means 
to affright men from the practice of duty, when 
they see it will bring them to be scorned and de- 
spised : This is worse than all the former, not 
only in respect of the man who is guilty of it (as 
it is an evidence of the great profaneness of his 
own heart) but also in regard of others, it hav- 
ing a more general ill-effect than any of the for- 






Simd. 10.] Justice to our Neighbour. 197 

mer can have ; it being the betraying men not 
only to some single acts of disobedience to 
Christ, but even to the casting orl'all subjection 
to him. By all these means we may draw on 
ourselves this great guilt of injuring and wound- 
ing the souls of our brethren. 

ix. It would be too long for me to instance 
in all the several sins, in which it Men ou „ ht sadh/ 
is usual for men to ensnare others, to consider whom 
as drunkenness, uncleanness, re- f**J ■?*&* thu * 
bellion, and a multitude more. 
But it will concern every man for his own par- 
ticular to consider sadly, what mischiefs of this 
kind he hath done to any, by all, or any of these 
means, and to weigh well the greatness of the 
injury. Men are apt to boast of their innocency 
towards their neighbours, that they have done 
wrong to no man : but, God knows, many that 
thus brag, are of all others the most injurious 
persons. Perhaps they have not maimed his 
person, nor stolen his goods; but, alas ! the body 
is but the case and cover of a man, and the goods 
some appurtenances to that : It is the soul is the 
man, and that they can wound and pierce with' 
out remorse, and yet with the adulteress, Prov. 
xxx. 20. say, They have done no wickedness ; but 
glory of their friendly behaviour to those whom 
they thus betray to eternal ruin : For, whom- 
soeverthou hast drawn to any sin, thou hast done 
thy part to ascertain to those endless flames. 
And then think with thyself how base a treach- 
ery this is: Thou wouldst call him a treacherous 
villain, thp.t should, while he pretends to em- 
brace a man, secretly stab him; But this of 
K 



198 The Whole Duty of Man. [Sund. ]0. 

thine is as far beyond that, as the soul is of more 
value than the body, and Hell worse than death. 
And remember yet farther, that besides the 
cruelty of it to thy poor brother, it is also most 
dangerous to thyself, it being that against which 
Christ hath pronounced a woe, Matt, xviii. 7. 
and ver. 6. he tells us,thatwhosoever shall offend 
(that is, draw into sin) any of those little ojies, it 
were better for him that a millstone were hanged 
about his neck, and that he xvere drowned in the 
depth of the sea. Thou mayest plunge thy poor 
brother into perdition ; but, as it is with wrest- 
lers, he that gives another a fall, commonly falls 
with him : so thou art like to bear him company 
to that place of torment. 

x. Let therefore thy own and his danger beget 
Heartily to in thee a sense of the greatness of this 
bewail it. S \ U) £ n j s horrid piece of injustice to 
the precious soul of thy neighbour. Bethink 
thyself seriously to whom thou hast been thus 
cruel, whom thou hast enticed to drinking, ad- 
vised to rebellion, allured to lust, stirred up to j 
rase, whom thou hast assisted or encouraged 
in any ill course, or discouraged and disheartened 
by thy profane scoffings at piety in general, 
or at any conscionable strict walking of his iia 
particular; and then draw up a bill of indict- 
ment, accuse and condemn thyself as a Cain, a 
murderer of thy brother; heartily and deeply 
bewail all thy guilts of this kind, and resolve 
never once more to be a stumbling-block, as St 
Paul calls it, Rom. xiv. in thy brother's way. 

xi. But this is not all, there must be some 
fruits of this repentance brought forth. Now in 



Sund. 10.] Justice to our Neighbour. }Qg 

all sins of injustice, restitution is a Endeavour 
necessary fruit of repentance: and so to repair u. 
it is here ; thou hast committed an act (per- 
haps many) of high injustice to the soul of thy 
brother ; thou hast robbed it of its innocence, 
of its title to Heaven ; thou must now endea- 
vour to restore all this to it again, by being more 
earnest and industrious to win him to repentance,, 
than ever thou wert to draw him to sin. Use 
now as much art to convince him of the danger 
as ever thou didst to flatter him with the pleasure 
of his vice : In a word, countermine thyself, 
by using all those methods and means to recover 
him, that thou didst to destroy him ; and be 
more diligent and zealous in it; for it is neces- 
sary thou shouldest, both in regard of him and 
thyself. First, in respect of him ; because there 
is in man's nature so much a greater prompt- 
ness and readiness to evil, than to good, that there 
will need much more pains and diligence to in- 
stil the one into him, than the other ^Besides the 
man is supposed to be already accustomed to the 
contrary, which will add much to the difficulty 
of the work. Then in respect to thyself: if 
thou be a true penitent, thou wilt think thyself 
obliged, as St. Paul did, to labour more abund* 
mitly ; and wilt be ashamed, that when thou 
art trading for God, bringing back a soul to 
him, thou shouldst not pursue it with more 
earnestness, than while thou wert an agent of 
Satan's; besides the remembrance that thou 
wert a means of bringing this poor soul into this 
snare, must necessarily quicken thy diligence to 
:$et him out of it. So much for the first part of 
k 2 



£00 The Whole Duty of Man. fSund. 10. 

negative Justice, in respect of the souls of our 
brethren. 

xii. The second concerns their Bodies.; and 
Neontive t0 those also this Justice binds thee to 
Julticeto do no wrong nor violence. Now of 
the Body. UTO ngs to the body there may be seve- 
ral degrees ; the highest of them is killing, taking 
in respect of away the Life; this is forbid in the 
the Life. verv letter of the sixth command- 
ment, Thou shalt do no murder. 

xiii. Murder may be committed either by 
Several Wa V s °P en violence, when a man either 
of being guilty by sword, or any other instrument 
of Murder. ( a k es away another's Life, imme- 
diately and directly ; or it may be done secretly 
and treacherously, as David murdered Uriah, not 
with his own sword, but with the sword of the 
children of Amnion, % Sam. xi. 17. and Jezebel, 
Naboth, by a false accusation, 1 Kings xxi. 13. 
And so divers have committed this sin of mur- 
der, by poison, false witness, or some such con- 
cealed ways. The former is commonly the 
(effect of sudden rage, the latter hath several 
originals ; sometimes it proceeds from some old 
malice fixed in the heart towards the person, 
sometimes from some covetous or ambitious de- 
sires ; such an one stands in a man's way to his 
profit or preferment, and therefore he must be 
removed : And sometimes again it is to cover 
shame, as in the case of strumpets, that murder 
their infants, that they may not betray their fil- 
tainess. But besides these more direct ways of 
killing, there is another, and that is, when by 
our persuasion and enticements we draw a man 



Sand. 10.] Several Ways of Murder. £0T 

to do that, which tends to the shortening of his 
life, and is apparent to do so. He that makes 
his neighbour drunk, if by that drunkenness 
the man come to any mortal hurt, which he 
would have escaped if he had been sober, he that 
made him drunk is not clear of his death ; or if 
he die not by any such sudden accident, yet if 
drinking cast him into a disease, and that dis- 
ease kill him, I know not how he that drew him 
to that excess, can acquit himself of his murder 
in the eyes of God, though human laws touch 
him not. I wish those who make it their busi- 
ness to draw in customers to that trade of de- 
bauchery, would consider it. There is yet ano- 
ther way of bringing this guilt upon ourselves, 
and that is by inciting and stirring up others to 
it, or to that degree of anger and revenge which 
produces it : As he that sets two persons at va- 
riance, or seeing them already so, blows the coals, 
if murder ensue, he certainly hath a share in the 
guilt; which is a consideration that ought to 
affright all from having any thing to do in the 
kindling or increasing the contention. 

xiv. Now for the heinousness of this Sin of 
murder, I suppose none can be ig- TittHeiwumeis 
norant that it is of the deepest dye, of the Sin. 
a most loud crying sin. This we may see in the 
first act of this kind that ever was committed, 
Abel's blood crieth from the earth, as God tells 
Cain, Gen. iv. 10. Yea, the guilt of this Sin is 
such, that it leaves a stain even upon the land 
where it is committed, such as is not to be washed 
out but by the blood of the murderer, as appears, 
Dent. xix. 12, 13. The land cannot be purged 
K 3 



202 The Whole, Duty of Man. [Sund. 10. 

of blood, but by the blood of him that shed it. 
And therefore though in other cases the flying 
to the altar secured a man, yet in this of wilful 
murder no such refuge was allowed, but such an 
one was to be taken even thence, and delivered 
up to Justice, E.vod. xxi. 1 4. Thou shalt take him 
from mine aliar^ that he may die. And it is yet 
farther observable, that the only two precepts, 
which the Scripture mentions as given to Noah 
after the Flood, were both in relation to this Sin: 
that of not eating blood, Gen. ix. 4. being a cere- 
mony, to beget in men a greater horror of this 
sin of murder, and so intended for the prevent- 
ing of it. The other was for the punishment of 
it, Gen. ix. 6. Whoso sheddeth man's blood, by 
man shall his blood be shed : And the reason of 
this strictness is added in the next words, For in 
the image of God made heman: where you see that 
this sin is not only an injury to our brother, but 
even the highest contempt and despite towards 
God himself: for it is the defacing of his image, 
which he hath stamped upon man. Nay, yet 
farther, it is the usurping of God's proper right 
and authority : For it is God alone that hath a 
right to dispose of the life of man, it was he 
atone that gave it, and it is he alone that hath 
power to take it away : But he that murders a 
man, does, as it were, wrest this power out of 
God's hand, which is the highest pitch of re- 
bellious presumption. 

xv. And as the sin is great, so likewise is 
The great Punish- the punishment; we see it fre- 
ment attending it. qqently very great and remark- 
able, even in this world, (besides those most 



Snnd. 10.] Several Ways of Murder. 203 

fearful effects of it in the next) blood not only 
cries, but it cries for vengeance ; and the great 
God of recompences, as he styles himself, will 
not fail to hear it. Very many examples the 
Scriptures give us of this : Ahab and Jezebel, 
that murdered innocent Naboth, for greediness 
of his vineyard, were themselves slain ; and the. 
dogs licked their blood in the place where they 
had shed his, as you may read in that story : 
So Absalom, that slew his brother Amnon, after 
he had committed that sin, fell into another, 
that of rebellion against his king and father, and 
in it miserably perished. Rechab and Baanah f 
that slew Ishboxhetk, were themselves put to 
death, and thai by the very person they thought 
to endear by it. Many more instances might 
be given of this out of the sacred story, and 
many also out of human, there having been no 
age but have yielded multitudes of examples of 
this kind, so that every man may furnish him- 
self out of the observations of his own time. 

xvi. And it is worth our notice, what strange 
and even miraculous means it The strange Dis- 
hath often pleased God to use cowries of it. 
for the discovery of this sin ; the very brute 
creatures have often been made instruments of 
it : nay, often the extreme horror of a man's 
own conscience hath made him betray himself: 
So that it is not any closeness a man uses in the 
acting of this sin, that can secure him from the 
vengeance of it ; for he can never shut out his 
own conscience, that will, in spite of him, be 
privy to the fact, and that very often proves the 
means of discovering it to the world ; or if it 
" k 4 



£04 The Whole Duty of Man. [Sund. 10. 

should not do that, yet it will sure act revenge 
on him, it will be such a hell within him, as 
will be worse than death ; This we have seen in 
many, who after the commission of this sin, 
have never been able to enjoy a minute's rest : 
but have had that intolerable anguish of mind, 
that they have chosen to be their own murderers, 
rather than live in it. These are the usual effects 
of this sin, even in this world ; but those in 
another are yet more dreadful, where surely the 
highest degrees of torment belong to this high 
pitch of wickedness : For if, as our Saviour 
telis us, Matt. v. 22. Hell fire be the portion of 
him that shall but call his brother fool, what 
degree of those burnings can we think propor- 
tionable to this so much greater an injury ? 
xvii. The consideration of all this ought to 

We must watch <M- P ossess us with the greatest 
gently against all «p- horror and abomination of 

preaches to this Sin. t y g ^ Qnd %Q make us ex _ 

tremely watchful of ourselves, that we never 
fall into it, and to that end, to prevent all those 
occasions, which may insensibly draw us into 
this pit. I mentioned at first several things 
which are wont to be originals of it, and at 
those we must begin, if we will surely guard 
ourselves. If therefore thou wilt be sure never 
to kill a man in thy rage, be sure never to be in 
that rage, for if thou permittest thyself to that, 
thou canst have no security against the other ; 
anger being a madness that suffers us not to 
consider, or know what we do, when it has once 
possessed us. Therefore, when thou findest 
thyself begin to be inflamed, think betimes 



Sund 10/] Several Ways of Marckr. 205 

whither this may lead thee, if thou lettest loose 
to it, and immediately put the bridle upon this 
head-strong passion : So again, if thou wilt be 
sure thy malice shall not draw thee to it, be sure 
never to harbour one malicious thought in thy 
heart ; for if it once settle there, it will gather 
such strength, that within a while thou wilt be 
perfectly under the power of it, so that it may 
lead thee even to this horrible sin at its plea- 
sure ! be therefore careful at the very first ap- 
proach of this treacherous guest, to shut the 
doors against it, never to let it enter into thy 
mind : So also, if thou wilt be sure thy covetous- 
ness, thy ambition, thy lust, or any other sinful 
desire, shall not betray thee to it, be sure thou 
never permit any of them to bear any sway with 
thee; for if they get the dominion, as they will 
soon do, if they be once entertained in the heart, 
they will be past thy controul, and hurry thee to 
this or any other sin that may serve their ends. 
Jn like manner, if thou wouldst not be guilty 
of any of the mortal effects of thy neighbour's 
drunkenness, be sure not to entice him to it, nor 
accompany him at it ; and to that purpose, do* 
not allow thyself in the same practice ; for if 
thou do, thou wilt be labouring to get company 
at it. Lastly, if thou wilt not be guilty of the 
murder committed by another, take heed thou 
never give any encouragement to it, or contribute 
any thing to that hatred or contention that may 
be the cause of it. For when thou hast either 
kindled or blowed the fire, what knowest thou 
whom it may consume? Bring always as much 
water as thou canst, to quench, but never bring 
K 5 



£06 The Whole Duty .of Man. [Sund. 10. 

one drop of oil to increase the flame. The like 
may be said of all other occasions of this sin, 
not here mentioned : and this careful preserv- 
ing ourselves from these is the only sure way 
to keep us from this sin : Therefore, as ever 
thou wouldst keep thyself innocent from the 
great offence, guard thee warily from all such 
inlets, those steps and approaches towards it. 

xviii. But although murder be the greatest 
Maiming, a yet it is not the only injury that may 
great Injury. oe done to the body of our Neigh- 
bour; there are others which are also of a very 
high nature : The next in degree, to this is maim- 
ing him, depriving him of any member, or at least 
of the use of it ; and this is a very great wrong 
and mischief to him, as we may discern by the 
judgment of God himself, in the cas« of the 
bond-servant, who should by his master's means 
lose a member, E,rod. xxi. 9,6. the freedom of 
his whole life was thought but a reasonable re- 
compence for it ; He shall let him go free, saith 
the text, for his eye ; nay, though it were a less 
considerable part, if it were but a tooth, which of 
all others may be lost with the least damage, yet 
the same amends was to be made him, ver. 27. 

xix. But we need no other way of measur- 

That which every in § this in J nrv > than the judgment 
Man dreads for of every man in his own case : 
himself. j^ ow mucn does every man dread 

the loss of a limb ? so that if he be, by any ac- 
cident or disease, in danger of it, he thinks no 
pains or cost too much to preserve it. And 
then, how great an injustice, how contrary to 
that great rule of doing as we zvould be done to, 

3 



Send, i 0. ] Several JVays of Murder. 20/ 

is it for a man to do that to another, which he 
so unwillingly suffers himself? 

But if the person be poor, one that must 
labour for his living, the injury is yet Yet worse 
greater; it is such as may, in effect, if the Man 
amount to the former sin of murder; be P oor - 
for as the wise man says, Ecclus. xxxiv. 21. 
The poor man's bread is his life, and he that 
deprives him thereof is a bloood-shedder : And 
therefore he that deprives him of the means of 
getting his bread, by disabling him from labour 
is surely no less guilty. In the law it was per- 
mitted to every man that had sustained such a 
damage by his neighbour, to require the magis- 
trate to inflict the like on him; eye for eye, tooth 
for tooth, as it is, Exod. xxi. 24. 

xx. And though unprofitable revenge be not 
now allowed to us Christians, yet Neccssity of maJi . 
sure it is the part of every one, ing what Satis- 
who hath done this injury, to f a€tion " e cau - 
make what satisfaction lies in his power : Tis 
true he cannot restore a limb again, (which, by 
the way, should make men wary, how they do 
those mischiefs which it is so impossible for them 
to repair) but yet he may satisfy for some of the 
ill effects of that loss. If that have brought the 
man to want and penury, he may, nay, he must, 
if he have but the least ability, relieve and sup- 
port him, yea, though it be by his own extraor- 
dinary labour; for if it be a duty of us all, to 
be eyes to the blind, and feet to the lame, as 
Job speaks, much more must we be so to them, 
whom ourselves have made blind and lame* 
Therefore, whoever hath done this injury to 
K 6 



208 The Whole Duty of Man. [Sund. 10. 

any of his poor brethren, let him know, he is 
bound to do all that is possible towards the re- 
pairing of it; if he do not, every new suffering 
that the poor man's wants bring upon him, be- 
comes a new charge and accusation against him, 
at the Tribunal of the just Judge. 

xxi. There are yet other degrees of injury to 
Wovndsand the kody of our neighbour. I shall 
Stripes, in- mention only two more. Wounds 
juries also, anc [ stripes : A man may wound ano- 
ther, which though it finally cause loss neither 
of life nor limb, is yet an endangering of both ; 
and the like may be said of stripes, both of which 
however are very painful at the present, nay, 
perhaps very long after : And pain, of all tem- 
poral evils, is to be accounted the greatest; for 
it is not only an evil in itself, but it is such an 
one that permits us not, whilst we are under it, 
to enjoy any other good ; a man in pain having 
no taste of any the greatest delights. If any 
man despise these as light injuries, let him again 
ask himself, how he would like it, to have his own 
body slashed or bruised, and put to pass under 
those painful means of cure which are many 
times necessary in such cases ? I presume there is 
no man would willingly undergo this from ano- 
ther, and why then shouldst thou offer it to him? 
xxii. The truth is, this strange Cruelty to 
This' Cruelty otn€rs ls tne effect of a great pride 
to others the and haughtiness of heart: we look 
effect of Pride. U p 0n others with such contempt, 
that we think it no matter how they are used ; 
we think they must bear blows from us, when 
io the mean time we are so tender of ourselves* 



Sund. 10.] Several Ways of Murder. 209 

that we cannot hear the least word of disparage- 
ment but we are all on a flame. The provoca- 
tions to these injuries are commonly so slight, 
that did not this inward pride dispose us to sucli 
an angriness of humour, that we take fire at 
every thing, it were impossible we should be 
moved by them. Nay, some are advanced to 
such a wantonness of Cruelty, that without any 
provocation at all, in cool blood, as they say, 
they can thus wrong their poor brethren, and 
make it part of their pastime and recreation to 
cause pain to others. Thus some tyrannous hu- 
mours take such a pleasure in tormenting those 
under their power, that they are glad when they 
can but rind a pretence to punish them, and 
then do it without all moderation; and others will 
set men together by the ears, only that they may 
have the sport of seeing the seuffle ; like the old 
Romans, that made it one of their public sports 
to see men kill one another ; and sure we have 
as little Christianity as they, if we can delight 
in such spectacles. 

xxin. This savageness and cruelty of mind 
is so unbecoming the nature of a man, that he 
is not allowed to use it even to his beasts ; how 
intolerable is it then towards those that are of 
the same nature, and which is more,, are heirs of 
the same eternal hopes with us ? They that shall 
thus transgress against their neighbours in any 
of the foregoing particulars, or whatever else is 
hurtful to the body, are unjust persons, want even 
this lowest sort of justice, the negative, to their 
neighbours, in respect of their bodies 



2 1 The Whole Duty of Mam [Stmd. 1 0. 

xxiv. Neither can any man excuse himself 
by saying, what he bath done was only in return 
of some injury offered him by the other: For 
suppose it to be so, that he have indeed received 
some considerable wrong, yet cannot he be his 
own revenger, without injury to that man, who 
is not,- by being thine enemy, become thy vassal 
or slave, to do with him what thou list ; thou 
hast never the more right of dominion over him, 
because he hath done thee wrong; and there- 
fore if thou hadst no power over his body before, 
it is certain thou hast none now ; and therefore 
thou art not only uncharitable (which yet were 
sin enough to damn thee) but unjust in every 
act of violence thou dost to him. Nay, this 
injustice ascends higher, even to God himself, 
who hath reserved vengeance as his own pecu- 
liar right ; Vengeance is mine, Izvill repay, saitk 
the Lord, Rom. xii. 19. And then he that will 
act revenge for himself, what does he but en- 
croach upon this special right and prerogative 
of God, snatch the sword, as it were, out of his 
hand, as if he knew better how to wield it ? 
Which is at once a robbery and contempt of the 
divine Majesty, 






Sund. 1 1 .] Of Possessions, &c. 211 



SUN DAY XI. 

Of Justice about the Possessions of our Neigh- 
hour : Against injuring him, as concerning 
his Wife, his Goods, Of Oppression, Theft. 
Of paying of Debts^ &c. 

Sect. i. The third part of Negative Justice 
concerns the possessions of our neighbour. 
What I mean by Possessions, I cannot better 
explain, than by referring you to ... „ 

i to i r* i .i i " ls Possessions. 

the Tenth Commandment, the end 
of which is to bridle all covetous appetites and 
desires towards the Possessions of our neigh- 
bour. There we find reckoned up not only 
his house, servants, and cattle, which may all 
pass under the one general name of his goods 
or riches, but particularly his wife, as a principal 
part of his possessions; And therefore, when we 
consider the duty of negative Justice, in respect 
of the possessions of our neighbour, we must 
apply it to both, his wife as well as his goods. 

ii. The especial and peculiar right that every 
man hath in his wife, is so well known ri . T u_ 

*i • .u- His Wife. 

that it were vain to say any thing in 
proof of it ; the great impatience that every 
husband hath to have this right of his invaded, 
shews that it is sufficiently understood in the 
world ; and therefore none that does this injury 
to another can be ignorant of the greatness of it. 
The corrupting of a man's wife, enticing her to 



2 1 2 The Wholt Duty of Man. [Sund. 11. 

a strange bed, is by all acknowledged to be the 
worse sort of theft, infinitely beyond that of the 
goods. 

in. Indeed there is in this one a heap of the 
The enticing a greatest injustices together ; some 
Man's Wife the towards the woman, and some 

gieaes xnjus ice. t0warc j s ^ e marK Towards the 
To the Woman. ^^ ^ are ^ ^^ 

imaginable : It is that injustice to her Soul, 
which was before mentioned as the highest of all 
others, it is the robbing her of her innocency, 
and setting her in a course of the most horrid 
wickedness (no less than lust and perjury toge- 
ther) from which it is probable she may never 
return, and then it proves the damning of her 
eternally. Next, it is in respect of this world, 
the robbing her of her credit, making her ab- 
horred and despised, and her very name a re- 
proach among all men ; and besides, it is the 
depriving her of all that happiness of life, 
which arises from the mutual kiudness and 
affection, that is between Man and Wife: instead 
whereof, this brings in a loathing and abhorring 
of each other, from whence flow multitudes of 
mischiefs, too many to rehearse ; in all which 
the man hath his share also. 

jv. But besides those, there are to him many 

To the Man. atwl hi § h in j ustiees J for 5t is > first > 
the robbing him of that which of all 

other things he accounts most precious, the love 

and faithfulness of his wife; and that also wherein 

he hath such an incommunicable right, that 

himself cannot, if he would, make it over to 

any other : and therefore sure it cannot, with- 

l 



Sund. 11.} Of Adultery, &c. 213 

out the utmost injustice, be torn from him by 
any. Nor is this all, but it is farther the ingulf- 
ing him, (if ever he come to discern it) in that 
most tormenting passion of jealousy, which is of 
all others the most painful, and which oft puts 
men upon the most desperate attempts, it being 
as Solomon says, Prov. vi. 34. The rage of a 
Man. It is yet farther, the bringing upon him all 
that scorn and contempt, which by the unjust 
measures of the world falls on them, which are 
so abused, and which is by many esteemed the 
most insufferable part of the wrong ; and though 
it be true, that it is very unjust he should fall 
under reproach, only because he is injured, yet 
unless the world could be new moulded, it will 
certainly be his lot, and therefore it adds much 
to the injury. Again, this may indeed be a rob- 
bery, in the usual sense of the word ; for, per- 
haps it may be the thrusting in the child of the 
adulterer into his family, to share both in the 
maintenance and portions of his own children : 
And this is an arrant theft ; first, in respect of 
the man, who surely intends not the providing 
for another man's child ; and then in respect of 
the children, who are by that means defrauded 
of so much as that goes away with. And there- 
fore, whosoever hath this circumstance of the sin 
to repent of, cannot do it effectually, without 
restoring to the family as much as he hath by 
this means robbed it of. 

v. All this put together, will surely make this 
the greatest and most provoking in- The most i>- 
jury that can be done to a man, and reparable. 
(which heightens it yet more) it is that for which 



214 The IVhole Duty of Man. [Sund. 11. 

a man can never make reparation ; for unless 
he be in the circumstances before mentioned, 
there is no part of this sin wherein that can be 
done : IV this purpose it is observable, in the 
Jewish law, that the thief was appointed to re- 
store four fold, and that freed him ; but the 
adulterer having no possibility of making any 
restitution, and satisfaction, he must pay his life 
for his offence, Lev. xx. 10. And though 'now- 
a-days adulterers speed better, live many days 
to renew their guilt, and, perhaps, to laugh at 
those whom they have thus injured, yet let them 
be assured, there must one day be a sad reckon- 
ing, and that whether they repent or not: If by 
God's grace they do come to repentance, they 
will then find this to be no cheap sin; many 
anguishes of soul, terrors, and perplexities of 
conscience, groans, and tears it must cost them : 
and indeed, were a man's whole life spent in 
these penitential exercises, it were little enough 
to wipe off the guilt of any one single act of this 
kind : What overwhelming sorrows then are re- 
quisite for such a trade of this sin, as too many 
drive? Certainly it is so great a task, that it is 
highly necessary for all that are so concerned, to 
set to it immediately, lest they want time to go 
through with it ; for let no man flatter himself, 
that the guilt of a course and habit of such a 
sin can be washed away by a single act of repent- 
ance; no, he must proportion the repentance 
to the fault ; and as one hath been a habit and 
course, so must the other also. And then how 
strange a madness it is for men to run into this 
sin (and that with such painful pursuits as many 



Sund. 11.] Of Adultery, be: 215 

do) which he knows must at the best hand, that 
is, supposing he do repent of it, cost him thus 
dear? But then if he do not repent, infinitely 
dearer : It loses him all his title to heaven, that 
place of purity, and gives him his portion in the 
lake of fire, where the burnings of his lust shall 
end in those everlasting burnings. For how 
closely soever he hath acted this sin, be it so that 
he may have said with the adulterer, in Job xxiv. 
15. No eye seeth me ; yet it is sure he could not, 
in the greatest obscurity, shelter himself from 
(rod's sight, with whom the darkness is no dark- 
wtw, Psal. exxxix. 12. And he it is, who hath 
expressly threatened to judge this sort of o Men- 
ders, Heh. xiii. 4. Adulterers God wilt judge. 
God grant that all that live in this foul guilt, 
may so seasonably and so thoroughly judge 
themselves, that they may prevent that severe 
and dreadful judgment of his ! 

vr. The second thing to which this negative 
justice to our neighbour's possessions , T . „ 7 

..... rt . ' , His Goods. 

reacheth is his goods; under which 
general word is contained ali those several sorts 
of things, as house, land, cattle, money, and 
the like, in which he hath a right and property: 
These we are, by the rule of this justice, to 
suffer him to enjoy, without seeking either to 
work him damage in any of them, or get any 
of them to ourselves. I make a difference be- 
tween these two, because there may be two se- 
veral grounds or motives of this injustice ; the 
one Malice the other Covetousness. 

vii. The malicious man desires to work his 
neighbour's mischief, though he get nothing by 



12 16 The Whole Duty of Man. [Sund. 1 1 . 

Malicious it himself: It is frequently seen that 
injustice. men yfi\\ make havock and spoil of the 
goods of one to whom they bear a grudge, though 
they never design to get any thing to themselves 
by it, but only the pleasure of doing a spite to 
the other. This is a most hellish humour, di- 
rectly answerable to that of the Devil, who be- 
stows all his pains and industry, not to bring in 
any good to himself but only to ruin and undo 
others : And how contrary it is to all rules of 
Justice, you may see by the precept given by 
God to the Jews concerning the goods of an ene- 
my ; where they were so far from being allow- 
ed a liberty of spoil and destruction, that they 
are expressly bound to prevent it, E.vod. xxiii. 4, 
5 . If thou meet thine enemy's ox or his ass going 
as tray j thou ska It surely bring it back to him 
again : If thou see the ass of him that hatcth thee 
lying under his burden, and wouldst forbear to 
help him thou shalt surely help with him : Where 
you see it is a debt we owe to our very enemies, to 
prevent that loss and damage, which by any acci- 
dent he is in danger of, and that even with 
some labour and pains to ourselves. How hor- 
rible an injustice is it then, purposely to bring 
that loss and damage on him? Whoever is 
guilty of this, let him never excuse himself by 
saying he hath not enriched himself by the spoil 
of his neighbour, that he hath nothing of it 
cleaving to his finger; for sure this malicous in- 
justice is no less a fault than the covetous one : 
Nay, I suppose, in respect of the principle and 
cause from which it flows, it may be greater ; 
this hatred of another being worse than the im- 



Sund. 11.] Of Oppression, &c. 217 

moderate love of ourselves. Whoever hath thus 
mischiefed his neighbour, he is as much bound 
to repair the injury, to make satisfaction for the 
loss, as if he had enriched himself by it. 

vni. But, on the other side, let not the co- 
vetous defrauder therefore judge his sin Covetous 
light, because there is another that in Injustice. 
some one respect outweighs it ; for, perhaps, in 
others, he may cast the scales ; certainly it does 
in this one, that he that is unjust for greediness 
of gain is likely to multiply more acts of this 
sin, than he that is so out of malice ; for it is 
impossible any man should have so many objects 
of his malice, as he may have of his covetous- 
ness : There is no man at so general a defiance 
with all mankind, that he hates every body ; but 
the covetous man hath as many objects of his 
vice, as there be things in the world he counts 
valuable. But I shall no longer stand upon this 
comparison ; it is sure they are both great and 
crying sins, and that is ground enough for ab- 
horring each. Let us descend now to the seve- 
ral branches of this sort of covetous injustice : 
it is true, they may all bear the name of rob- 
bery or theft, for in effect they are all so ; yet 
for method's sake, it will not be amiss to distin- 
guish them into these three ; Oppression, Theft, 
and Deceit. 

ix. By Oppression, I mean that open and 
barefaced robbery of seizing upon the _ 

~ f , ° '. , Oppression. 

possessions of others, and owning and 
avowing the doing so. For the doing of this 
there are several instruments; as first, that of 
power, by which many nations and princes have 



. 



m 8 The Whole Duty of Man. [Sund. 1 

been turned out of their rights, and many pri- 
vate men out of their estates. Sometimes again 
law is made the instrument of it ; he that covets 
his neighbour's lands or goods, pretends a claim 
to them, and then by corrupting of justice by 
bribes and gifts, or else over-ruling it by great- 
ness and authority, gets judgment on his side: 
This is a high oppression, and of the worst sort, 
thus to make the law which was intended for 
the protection and defence of men's rights, to be 
the means of overthrowing them ; and it is a 
very heavy guilt that lies both on him that pro- 
cures, and on him that pronounces such a sen- 
tence ; yea, and on the lawyer too that pleads 
such a cause : for by so doing, he assists in the 
oppression. Sometimes again the very necessities 
of the oppressed are the means of his oppression : 
Thus it is in the case of extortion and griping 
usury ; a man is in extreme want of mpney ; and 
this gives opportunity to the extortioner to wrest 
unconscionably from him ; to which the poor 
man is forced to yield to supply his present 
wants. And thus also it is often with exacting 
landlords, who when their poor tenants know 
not how to provide themselves elsewhere, rack 
and screw them beyond the worth of the thing. 
All these, and many the like, are but several 
ways of acting this one sin of oppression ; which 
becomes yet the more heinous, by how much 
the more helpless the person is that is thus op- 
pressed. Therefore the oppression of the widow 
and fatherless, is in Scripture mentioned as the 
height of this sin. 

x. It is indeed a most crying guilt, and that 



Sund. 11.] The Kinds of Theft, &c. 219 

against which God hath threatened God's Vengeance 
his heavy vengeance, as we read a g amst li - 
in divers texts of Scripture; thus it is, Ezek.xvm 
12. He that hath oppressed the poor, and hath 
spoiled by violence, he shall surely die, his blood 
shall be upon him ; and the same sentence is re* 
peated against him, ver. 1 8. Indeed God hath 
so peculiarly taken upon him the protection of 
the poor and oppressed, that he is engaged, as 
it were in honour to be their avenger ; and 
accordingly, PsaL xii. we see God solemnly de* 
clares his resolution of appearing for them, ver* 
5. For the oppression of the poor, for the sigh- 
ing of the needy, now will I arise saith the Lord, 
I will set him in safety from him that swelleth 
against him. The advice therefore of Solomon 
is excellent, Prov* xxii. 22, 23. Rob not the 
poor because he is poor ; neither oppress the af- 
flicted in the gate. For the Lord will plead their 
cause,and spoil the soul of those that spoiled them: 
They are like in the end to have little joy of the 
booty it brings them in, when it thus engages 
God against them. 

xr. The second sort of this injustice is Theft: 
And of that also there are two kinds ; the 
one the with-holding what we should 
pay ; and the other taking from our neighbour 
what is already in his possession. 

xii. Of the first sort is the not paying of 
debts, whether such as we have bor- Not patfin „ 
rowed, or such as by our own volun- what toe 
tary promise are become our debts : horrow - 
for they are equally due to him that can lay 
either of these claims to them ; and therefore 



220 The Whole Duty of Man. [Sund. 1 1 . 

the with-holding either of them is a Theft, a 
keeping from my neighbour, that which is his : 
Yet the former of them is rather the more in- 
jurious, for by that I take from him that which 
he once actually had (be it money, or whatever 
else) and so make him worse than I found him. 
This is a very great and a very common injustice. 
Men can now- a- days with as great confidence 
deny him that asks a debt, as they do him that 
asks an alms; nay, many times it is made a 
matter of quarrel for a man to demand his own : 
Besides, the many attendances the creditor is 
put to in pursuit of it, are yet a further injury to 
him, by wasting his time, and taking him off 
from other business ; and so he is made a loser 
that way too. This is so great injustice, that 
I see not how a man can look upon any thing he 
possesses as his own right, whilst he thus denies 
another his. It is the duty of every man in 
debt, rather to strip himself of all, and cast 
himself again naked upon God's providence, 
than thus to feather his nest upon the spoils of 
his neighbours. And surely it will prove the 
more thriving course, not only in respect of the 
blessing which may be expected upon justice, 
compared with the curse that attends the con- 
trary, but even in the worldly prudence also : For 
he that defers paying of debts, will at last be 
forced to it by law, and that upon much worse 
terms than he might have done it voluntarily 
with a greater charge, and with such loss of his 
credit that afterward, in his greatest necessi- 
ties lie will not know where to borrow. But 
the sure way for a man to secure himself from 



Sund. 11.] The Kinds of Theft. 22 1 

the guilt of this injustice, is never to borrow 
more than he knows he hath means to repay, 
unless it be of one, who knowing his disability, 
is willing to run the hazard. Otherwise he com- 
mits this sin at the very time of borrowing; for 
he takes that from his neighbour, upon promise 
of paying, which he knows he is never likely to 
restore to him, which is a flat robbery; 

The same justice which ties men to pay their 
own debts, ties also every surety to what we are 
pay those debts of others for which bvundfor. 
he stands bound, in case the principal either 
cannot or will not ; for by being bound, he 
hath made it his own debt, and must in all justice 
answer it to the creditor, who it is presumed, was 
drawn to lend on confidence of his security, and 
therefore is directly cheated and betrayed by him, 
if he sees him not satisfied. If it be thought hard 
that a man should pay for that which he never 
received benefit by, I shall yield it, so far as to 
be just matter of wariness to every man, how he 
enter into such engagements ; but it can never 
be made an excuse for the breaking them. 

As for the other sort of debt, that which i& 
brought upon a man by his own what we 
voluntary promise, that also can- havepromised. 
not, without great injustice, be withholden ; for 
it is now the man's right, and then it is no matter 
by what means it came to be so. Therefore we 
see David makes it part 61 the description of a 
just man, Psal. xv. 4. that he keeps his pro- 
mises ; yea, though they were made to his own 
disadvantage : And surely, he is utterly unfit to 
ascend that holy hill there spoken of, either as 

±4 



-222 The. Whole, Duty of Man. [Sund. 11. 

that signifies the church here, or Heaven here- 
after, that does not punctually observe this part 
of Justice. To this sort of debt may be re- 
duced the wages of the servant, the hire of the 
labourer: and the withholding of these is a 
-great sin ; and the complaints of those that are 
thus injured ascend up to God; Behold, (saith St. 
James, v. 4.) the hire of the labourers, which 
have reaped dozen your fields, which is of you kept 
lack by fraud, crieth: And the cries of them 
which have reaped, are entered into the ear of 
the Lord of Sabaoth. And Dent. xxiv. 1 4, 15. 
toe find a strict command in this matter, Thou 
shalt not oppress an hired servant that is poor 
and needy. At his day thou shalt give him his 
hire, neither shall the sun go dozen upon it, for 
he is poor and setteth his heart upon it; lest he 
cry against thee to the Lord, and it be sin unto 
thee. ° This is one of those loud clamorous sins, 
which will not cease crying, till it bring down 
<3od's vengeance : and therefore, though thou 
hast no justice to thy poor brother, yet have at 
least so much mercy to thyself, as not to pull 
down judgments on "thee by thus wronging Jiiui. 



Sund. 12.] Of Stealing. 223 



SUNDAY XII. 

'Of Theft : Stealing: of Deceit in Trust, in 
Traffick: of Restitution, &c. 

Sect. i. The second part of Theft is the 
taking from our neighbour that which is al- 
ready in his possession.: and this su-alino- ths 
may be done either more violently Goods of our 
and openly, or else more closely Neighbour- 
andslily; the first is the manner of those that 
rob on the way, or plunder houses, where by 
force they take the goods of their neighbour ; 
the other is the way of the pilfering thief, that 
takes away a man's Goods unknown to him : I 
shall not dispute which of these is the worst; 'tis 
enough that they are both such acts of injustice, 
as make men odious to God, unfit for human 
society, and betray the actors to the greatest 
mischiefs, even in this world, death itself being 
by law appointed the reward of it : and there 
are few that follow this trade long, but at last 
meet with that fruit of it. I am sure, it is mad- 
ness for any to believe he shall always steal se- 
curely ; for he is to contend with the industry of 
ah those whom he shall thus injure, whose losses 
will quicken their wits for the finding him out; 
and which is infinitely more, he is to struggle 
with the Justice of God, which doth usually 
pursue such men to destruction, even in this 
world"; witness the many strange discoveries that 
l2 



224 The Whole Duty of Man. [Sund. 1 2. 

have heen made of the craftiest thieves. But, 
however, if we were secure from the vengeance 
here, I am sure nothing but repentance and re- 
formation can secure him from the vengeance of 
it hereafter. And now, when these dangers are 
weighed, 'twill sure appear that the thief makes 
a pitiful bargain; he steals his neighbour's 
money or cattle, and in exchange for it he must 
pay his life or his soul, perhaps both : and if 
the whole world be too mean a price for a soul, 
as he tells us, Mark viii. 36. who best knew the 
value of them, having himself bought them ; 
what a strange madness is it to barter them away 
for every petty trifle, as many do who have got 
such a habit of stealing, that not the meanest 
worthless thing can escape their fingers ? Under 
this head of Theft may be ranked the receivers 
of stolen goods, whether those that take them 
as partners in the theft, or those that buy them 
when they know or believe they are stolen. This 
many (that pretend much to abhor theft) are 
guilty of, when they can, by it, buy the thing 
a little cheaper than the common rate. And 
here also comes in the concealing of any goods 
a man finds of his neighbour's, which whosoever 
restores not, if he know or can learn out the 
owner, is no better than a thief, for he with- 
holds from his neighbour that which properly 
belongs to him ; and sure it will not be unchari- 
table to say, that he that will do this, would like- 
wise commit the grossest theft, were he by that 
no more in danger of law than in this he is. 
The third part of injustice is Deceit; and in 



Sund. 12.] Of Deceit in Traffick.- 225 

that there may be as many acts as there D 
are occasions of intercourse and dealing 
between man and man. 

it. It were imposible to name them all, but 
I think they will be contained under these two 
general deceits; in matter of trust, and in mat- 
ters of traffick or bargaining; unless it be that 
of gaming, which therefore here, by the way, I 
must tell you is as much a fraud and deceit as 
any of the rest 

i it. He that deceives a man in any Trust that 
is committed to him, is guilty of & it* 
great injustice ' r and that the most 
treacherous sort of one; it is the joining of two 
great sins in one, defrauding and promise- 
breaking ; for in all trusts there is a promise im- 
plied, if not expressed ; for the very accepting 
of the trust, contains under it a promise ©fi 
fidelity- These trusts are broken sometimes to* 
the living, sometimes to the dead ; to the living 
there are many ways of doing it according to 
the several kinds of trust ; sometimes a trust 
is more general, like that of Potiphar to Joseph^ 
Gen. xxxix. 4. A man commits to another all that 
he hath : and thus guardians of children, and 
sometimes stewards, are entrusted ; sometimes 
again it is more limited and restrained to some 
one special thing : a man entrusts another to 
bargain ordeal for him in such a particular, or he 
puts some one thing into his hands, to manage 
and dispose : thus among servants, it is usual for 
one to be entrusted with one part of the mas- 
ter's goods, and another with another part of 
them. Now in all these, and the like cases, who"- 
L 3 



226 The Whole Duty of Man. [Sund. I£. 

soever acts not for him that entrusts him, with 
the same faithfulness that he would for himself, 
but shall either carelessly lose, or prodigally em- 
bezzle the things committed to him, or else con- 
vert them to hisown use, he is guilty of this great 
sin of betraying a trust to the living. In like 
manner, he that being entrusted with the execu- 
tion of a dead man's testament, acts not ac- 
cording to the known intention of the dead man, 
butenriches himself by whatisassigned toothers, 
he is guilty of this sin, in respect of the dead; 
which is so much the greater, by how much the 
dead hath no means of remedy and redress, 
as the living may have. It is a kind of robbing of 
graves, which is a theft of which men naturally 
have such an horror, that he must be a very har- 
dened thief that can attempt it. But either -of 
these frauds are made yet more heinous, when 
either God or the poor are immediately concern- 
ed in it ; that is, when any thing is committed to 
a man, for the uses either of piety or charity ; 
this adds sacrilege to both the fraud and the 
treachery, and so gives him title to all those 
curses that attend those several sins, which are so 
heavy, and he that for the present gain will ad- 
ventureonthem, makes as ill, nay, a much worse 
bargain than Gehazi, 2 Kings v. 27. who by 
»eiting the raiment o/Naaman, got his leprosy 
too. 

iv. The second sort of fraud is in matters of 
Traffick and Bargain, wherein there 

In Traffick. ^ ^ ^^ ^^ ^ ^ ^j^ Qnd 

buyer ; that of the 'seller is commonly either in 
concealing the faults of the commodity, or else 
in over- rating it. 



Sund. 12.1 Of Deceit in Traffick. 227 

v. The ways of concealing- its faults are or- 
dinarily these? Either, first, by Tke Seller , s con _ 
denying that it hath any such cealiug the Fault* 
fault, nay, perhaps, commend- °J ill *W are > 
ing it for the direct contrary quality ; and- this- 
is downwright lying, and so adds that sin to the 
other ! and if that lie be confirmed by an oath, 
as it is too usually, then the great guilt of per- 
jury comes in also; and then what a heap of 
sins is here gathered together ! abundantly 
enough to sink any poor soul to destruction, and 
all this only to screw a little more money out 
of his neighbour's pocket ; and that sometimes 
so very little, that it is a miracle that any man, 
that thinks he has a soul, can set it at so mise- 
rable and contemptible a price. A second means^ 
of concealing, is by using some art of the thing,. 
to make it look fair, and to hide the faults of 
it ; and this is acting a lie, though it be not 
speaking one, which amounts to the same thing, 
and as surely in this case as much of the inten- 
tion of cheating and defrauding, as the most 
impudent forswearing can. have. A third means 
is the picking out ignorant chapmen : this is, 
I believe, an art too well known among trades- 
men, who will not bring out their faulty wares 
to men of skill, but keep them to put oti' to 
such, whose unskilfulness may make them pas- 
sable with them. And this is still the same 
deceit with the former ; for it all tends to the 
same end, the cozening and defrauding: of the 
chapman ; and then it is not much odds, whe- 
ther I make use of my own art or his weakness,, 
for the purpose. This is certain, that he who will 
14 



228 The Whole Duty of Man. [Sund. 1 2. 

do justly, must let his chapman know what he 
buys; and if his own skill enable him not to 
judge (nay, if he do not actually find out the 
fault) thou art bound to tell it him, otherwise 
thou makest him pay for somewhat which is not 
there, he presuming there is that good quality 
in it, which thou knowest it has not : And there- 
fore thou mayest as honestly take his money 
for some goods of another man's which thou 
knowest thou canst never put into his posses- 
sion, which I suppose no man will deny to be 
an arrant cheat. To this head of concealment, 
may be referred the deceit of false weights and 
measures: for that is the concealment from the 
buyer a defect in the quantity, as the other was 
in the quality of the commodity, and is again 
the making him pay for what he hath not. 
This sort of fraud is pointed at particularly by 
Solomon, Prov. xi. ]. with this note upon it, 
ThatzV is an abomination to the Lord. 

VI. The second part of fraud in the seller lies 
His over- in over-rating the commodity: Though 
ratingit. he have not disguised nor concealed 
the faults of it, and so have dealt fairly in that 
respect, yet if he sets an unreasonable price upon 
it, he defrauds the buyer. 1 call that an unrea- 
sonable price, which exceeds the true worth of 
the thing, considered with those moderate gains 
which all tradesmen are presumed to be allowed 
in the sale. Whatever is beyond this, must in 
all likelihood, be fetched in by some of these 
ways ; as, first, by taking advantage of the 
buyer's ignorance in the value .of the thing, 
which is the same with doing it in the goodness, 



Sund. 12,] Of Deceit in Traffick 229 

which hath already been shewed to be a deceit : 
or, secondly, by taking advantage of his neces- 
sity : thou findest a man hath present and 
urgent need of such a thing, and therefore takest 
this opportunity to set the dice upon him. But 
this is that very sin of extortion and oppression 
spoken of before; for it is sure nothing can 
justly raise the price of any thing, but either its 
becoming dearer to thee, or its being some way 
better in itself: but the necessity of thy brother 
causes neither of these ;. his nakedness doth not 9 
make the clothes thou sellest him,. stand thee in 
ever the more, neither doth it make them any- 
way better ; and therefore to rate them ever the 
higher, is to change the way of. tradings and sell 
even the wants and necessities of thy neighbour, 
which surely is a very unlawful vocation. Or, 
thirdly, it may be by taking advantage of the 
indiscretion of the chapman. A. man perhaps 
earnestly fancies such a thing, and thensuffers 
that fancy so to over-rule his reason, that he 
resolves to have it upon any terms. If thou 
findest this in him, and thereupon raisest thy 
rate, this is to make him buy his folly, which, 
is of all others the dearest purchase : It is sure 
his fancy adds nothing to the real value, no 
more than his necessity did in the former case, 
and therefore should not add to the price. He 
therefore that will deal justly in the business of 
selling, must not catch at ail advantages which 
the temper of his chapman may give; but con- 
sider soberly what the thing is worth, and what 
he would afford it for to another, of whom he 
U 



230 The Whole Duty of Man. [Sund. 12* 

had no such advantage, and accordingly rate 
it to him at no higher a price. 

vn. On the buyer's part there are not ordi- 
Fmud in narily so many opportunities of fraud : 
the Buyer, yet it is possible a man may sometimes 
happen to sell somewhat, the worth whereof he 
is not acquainted with, and then it will be as 
unjust for the buyer to make gain by his igno- 
rance, as in the other case.it was for the seller : 
but that which oftener falls out is the case of 
necessity, which may as probably fall on the sel- 
ler's side, as the buyer's. A man's want to compel 
him to sell, and permit him not to stay to make 
the best bargain, but force him to take the first 
offer ; and here for the buyer to grate upon him 
because he sees him in that strait, is the same 
fault which I before shewed it to be in the seller. 

vim. In this whole business of Traffick there 
MumjTempia- are so many opportunities of de- 
timx to Deceit ce it, that a man had need fence 
himself with a very firm resolution, 
n a}', love of Justice, or he will be in danger to 
fall under temptation: for as the Wise Man 
speaks, Eccles. xxvii. 2. As a nail sticks fast 
between the joinings of the stones, so does sin 
stick close between buying and selling. It is so 
interwoven with all trades, so mixed with the 
very first principles and grounds of them, that it 
is taught together with them, and so becomes 
part of the art : so that he is now-a-days scarce 
thought fit to manage a trade, that wants it ; 
while he that hath most of this black art of de- 
frauding, applauds and hugs himself, nay, perhaps 
boasts to others how he hath over-reached his 
neighbour. 



blind. 12.] Of Deceit in Traffich. 231 

What an intolerable shame is this, that we 
Christians, who are, by the pre- ne Conwionmss 
cepts of our Master, set to those of injustice a Rt- 
higber duties of charity, should, P roai/l tG Chrisli - 

. ft . r . . , J? . ' unity. 

instead of practising ttiem, quite 
unlearn those common rules of justice which 
mere nature teaches ? For I think, I may say, 
there are none of these several branches of In- 
justice towards the possessions of our neighbour, 
which would not be adjudged to be so by any 
sober Heathen. So that, as St. Paul tells those 
of the circumcision, that the name of God wast 
blasphemed among the Gentiles, by that unagree- 
ableness that was betwixt their practice and their 
law, Rom. ii. 24. so now may be said of us, that 
the name of Christ is blasphemed among the 
Turks and Heathens, by the vile and scandalous 
lives of us, who call ourselves Christians, and 
particularly in the sin of Injustice. For shame, 
let us at least endeavour to wipe off this re- 
proach from our profession, by leaving thesB 
practices; to which methinks this one single 
consideration should be enough to persuade us. 
ix. Yet besides this, there want not other ; 
among which, one there is of such it is not the 
a nature, as may prevail with the F a U i0 ennc/i 
arrantest worldling, and that is, a Man ' 
that this course doth not really tend to the en- 
riching of him ; there is a secret curse goes along 
with it, which, like a canker, eats out all the 
benefit that was expected from it. This no man 
can doubt, that believes the Scripture, where 
there are multitudes of texts to this purpose : 
Thus Prov. xxii. \6. He that oppresscth the poor 
l 6 



232 The Whole Duty of Man. [Sund. 12 

to increase his riches, shall surely come to want. 
So Habak. ii. 6, 7. Woe to him that increaseth 
that which is not his ! how long ? And he that 
ladeth himself with thick clay ! Shall they not 
rise up suddenly that shall bite thee, and awake 
that shall vex thee, and thou shalt be for booties 
unto them ? This is commonly the fortune of those 
that spoil and deceive others, they at last meet 
with some that do the like to them. But the place 
in Zechariah is mostfull to this purpose, chap. v. 
where under the sign of a flying roll is signified 
the curse that goes forth against this sin, ver. 4. 
I xvill bring it forth, saith the Lord of Hosts, and 
it shall enter into the house of the thief and into 
the house of him that sweareth falsely by my 
name, and it shall consume it, with the timber 
thereof, and with the stones thereof Where you 
see theft and perjury are the two sins against 
which this curse is aimed, (and they too often go 
together in matter of defrauding) and the 
nature of this curse is, to consume the house, to 
make an utter destruction of all that belongs to 
him, that is guilty of either of these sins. Thus 
whilst thou art ravening after thy neighbour's 
goods or house, thou art but gathering fuel to 
burn thine own. And the effect of these threat- 
enings of God we daily see in the strange unpros- 
perousness of ill-gotten estates, which every man 
is apt enough to observe in other men's cases : 
he that sees his neighbour decline in his estate, 
can presently call to mind, This was gotten by 
oppression or deceit : yet so sottish are we, so 
bewitched with the love of gain, that he that 
makes this observation, can seldom turn it to 



Sund. 12. Of Restitution. 233 

his own use, is never the less greedy or unjust 
himself, for that vengeance he discerns upon 
others. 

x. But, alas ! if thou couldst be sure that 
thy unjust possessions should not be it in ,i n s the. 
torn from thee, yet, when thou re- SouUtemal- 
mem berest how dear thou must pay for ^" 
them in another world, thou hast little reason to 
brag of thy prize. Thou thinkest thou hast been 
very cunning, when thou hast over-reached thy 
brother; but God knows, all the while there is 
another over- reaching thee, and cheating thee 
of what is infinitely more precious, even thy 
soul : the devil herein deals with thee, as fish- 
ers use to do ; those that will catch a great fish, 
will bait the hook with a less, and so the great 
one coming with greediness to devour that, is 
himself taken. So thou that art gaping to swal- 
low up thy poor brother, art thyself made a prey 
to that great devourer. And alas ! what will it 
ease thee in Hell that thou hast left wealth 
behind thee upon earth, when thou shalt there 
want that, which the meanest beggar here enjoys, 
even a drop of water to cool thy tongue ? Con- 
sider this, and from henceforth resolve to em- 
ploy all that pains and diligence thou hast used 
to deceive others, in rescuing thyself from the 
frauds of the grand deceiver. 

xi. To this purpose it i3 absolutely necessary 
that thou make restitution to all whom The Kices- 
thou hast wronged: for as long as sityofRes- 
thou keepest any thing of the unjust iHutwn - 
gain, 'tis as it were an earnest penny from the 
devil, which gives him full right to thy soul. 



£34 The Whole Butxj of Man, [Sand. !g£ 

But perhaps it may be said, it will not in all 
cases be possible to make restitution to the 
wronged party, peradventure he may be dead : 
in that ease then make it to his heirs, to whom 
his right descends. But it may further be ob- 
jected, that he hath long gone on in a course 
of fraud, may have injured many that he can- 
not now remember, and many that he hatb no 
means of finding out : In this ease, all I can 
advise is this : first, to be as diligent as is possi- 
ble/ both in recalling to mind who they were, 
and endeavouring to find them out : and when, 
after all thy care, that proves impossible, let thy 
restitutions be made to the poor; and that they 
may not be made by halves, be as careful as 
thou canst to reckon every the least mite of un- 
just gain : But when that cannot exactly be done, 
as 'tis sure it cannot by those who have multi- 
plied the acts of fraud, yet even there let them 
make some general measures, whereby to pro^ 
portion their restitution: as for example; a 
tradesman that cannot remember how much he 
hath cheated in every single parcel, yet may 
possibly guess in the gross whether he have usu- 
ally over-reached to the value of a third or a 
fourth part of the wares ; and then what pro- 
portion soever he thinks he has so defrauded, 
the same proportion let him now give out of 
that estate he hath raised by his trade. But 
herein it concerns every man to deal uprightly, 
as in the presence of God, and not to make ad- 
vantage of his own forgetful ness, to the cutting 
short of the restitution, but rather go on the 
other hand, and be sure rather to give too much 



Simd. 13.] Of false Witness. ZS$ 

than too little. If he do happen to give some- 
what over, he need not grudge the charge of 
such a sin-offering ; and 'tis sure he will not, 
if he do heartily desire an atonement. Many 
other difficulties there may be in this business 
of restitution, which will not be foreseen, and so 
cannot now be particularly spoke to: but the 
more of those there are, the greater horror ought 
men to have of running into the sin of injustice, 
winch it will be so difficult, if not impossible, 
for them to repair ; and the more careful ought 
they to.be to mortify that which is the root of 
all injustice, to wit, Covetousness. 



SUNDAY XIII. 



Of false Reports,- false Witness, Slanders, 
IVhisperings : Of Scoffing for Infirmities, 
Calamities, Sins, fyc. OJ positive Justice, 
Truth: Of Lying: Of Envy and Detrac- 
tion: Of Gratitude, fyc. 

Sect. i. The fourth branch of Negative 
Justice concerns the Credit of our Nei^h- 

o 

hours, which we are not to lessen or impair 
bv any means, particularly not by „. ^ r . 

r".* J r\cr\ * 4.x His Credit. 

false reports. Or raise reports there 
may be two sorts : the one is, when a man says 
something of his neighbour, which he directly 
knows to be false ; the other, when possibly he 
has some slight surmise or jealousy of tM 
thing ; but that upon such weak grounds, that it 
is as likely to be false as true. In either of these 



236 The Whole Duty of Man. [Sund. 13. 

cases there is a great guilt lies upon the re- 
porter. That there does so in the first of them, 
no body will doubt ; every one acknowledging 
that it is the greatest baseness to invent a lie of 
another : but there is as little reason to question 
the other : for he that reports a thing as a truth, 
which is but uncertain, is a liar also ; or if he do 
not report it as a certainty, but only as a pro- 
bability, yet then, though he be not guilty of the 
lie, yet he is of the injustice of robbing his 
neighbour of his credit ; for there is such an apt- 
ness in men to believe ill of others, that any the 
lightest jealousy will if once it be spread abroad, 
serve for that purpose ; and sure it is a most 
horrible injustice, upon every slight surmise of 
fancy, to hazard the bringing so great an evil 
upon another; especially when it is considered, 
that those surmises commonly spring rather from 
some censoriousness, peevishness, or malice in 
the surmiser, than from any real fault in the 
person so suspected. 

ii. The manner of spreading these false re- 
Fahe ports of both kinds, is not always the 
Witness, same : sometimes it is more open and 
avowed, sometimes more close and private: the 
open is many times by false witness before the 
courts of justice ; and this not only hurts a man 
in his credit, but in other respects also : it is the 
delivering him up to the punishment of the law; 
and according to the nature of the crime pretend- 
ed, does him more or less mischief: but if it be of 
the highest kind, it may concern his life, as we 
see it did in Naboth's case, 1 Kings xxi. How 
great and. crying a sin it is in this respect, as also 

t 



Sund. 13.]. Of public Slander, &q. Z'37 

that of the perjury, you may learn from what 
hath been said of both those sins. I am now to 
consider it only as it touches the credit; and to 
that it is a most grievous wound, thus to have a 
crime publicly witnessed against one, and such 
as is scarce curable by any thing that can after- 
wards be done to clear him : And therefore who- 
ever is guilty of this, doth a most outrageous 
injustice to his neighbour. This is that which 
is expressly forbidden in the ninth Command- 
ment, and was by God appointed to be punished 
by the inflicting. of the very same suffering upon 
him, which his false testimony aimed to bring 
upon the other. Dent. xix. 16. 

in. The second open way of spreading these 
reports, is by a public and common p n bUc 
declaring of them ; though not before §tendw. 
the magistrate, as in the other case, yet in all 
companies, and before such as are likely to carry 
it farther ; and this is usually done with bitter 
railings and reproaches ; it being an ordinary 
art of Slanderers to revile those whom they slan- 
der, that so, by the sharpness of the accusation, 
they may have the greater impression on the 
minds of the hearers. This, both in respect of 
the slander and the railing, is a high injury; 
and both of them such as debar the committers 
from Heaven. Thus PsaL xv. where the up- 
right man is described, that shall have his part 
there, this one special thing, ver. 3. That he 
slandereth not his neighbour. And for railing, 
the Apostle in several places reckons it amongst 
those works of the flesh, which are to shut men 
out, both from the Church here, by excom- 



2S5 : The Whole Duly of Mam [Sund. ¥0* 

munication, as you may see, 1 Cor. v. 11. and 
from the kingdom of God hereafter, as it is, 
] Cor. vi. 10. 

iv. The other more close and private way of 
Ttn . . spreading such reports, is that of the 

Whisperings. T | T . . , , r . 

e W hisperer ; he that goes about Irom 
one another, and privately vents his slanders, 
not out of an intent by that means to make 
them less public, but rather more : this trick 
of delivering them by way of secret, being the-' 
way to make them both more believed; and 
more spoken of too ; for he that receives such a 
tale as a secret from any one, thinks to please 
somebody else by delivering it as a secret to him 
also : and so it passes from one hand to another, 
till at last it spreads over a whole town. This 
sort of slanderer is of all others the most dange- 
rous, for lie works in the dark, ties all he speaks 
to, not to own him as the author : so that where- 
as in the more public accusations the party may 
have some means of clearing himself, and de- 
tecting his accuser, here he shall have no pos- 
sibility of that ; the slander, like a secret poison,- 
works incurable effects before ever the man dis- 
cerns it. The sin of whispering is by St. Paut 
mentioned among those great crimes, which are 
the effects of a reprobate mind, Rom. i. 29. It 
is indeed one of the most incurable wounds of 
this sword of the tongue, the very bane and pest 
of human society, and that which not only robs 
single persons. of their good names, but often- 
times whole families, nay, public societies of 
men, of their peace : what ruins, what eonfu 
sions, hath this one sin wrought in the world 



Sund. 13. J Of Whispering, kc. 239 

It is Solomons observation, Prov. xvi. 28. that 
a Whisperer separateth chief friends ; and sure 
one may truly say of tongues thus employed,, 
that they are set on fire of Hell, as St. James: 
saith, chap. iii. 6. 

v. This is such a guilt, that we are to beware 
of all the degrees of approach to it, Several step, 
of which there are several steps; toward this 
the first is, The giving ear to, and * m * 
cherishing of those that come with slanders ; for 
they that entertain and receive them, encourage 
them in the practice; for as our common pro- 
verb says, If there mere no Receivers, there 
7<'Ould be no Thief ; so, if there were none that 
would give an ear to tales, there would be no 
tale-bearers. A second step is, The giving too 
easy credit to them ; for this helps them to attain 
part of their end. They desire to get a general 
ill opinion of such a man ; but the way of doing 
it must be, by causing it first in particular men; 
and if thou suffer them to do it in thee, they 
have so far prospered in their aim. And for 
^thy own part, thou doest a great injustice to thy 
neighbour, to believe ill of him without a just 
ground, which the accusation of such a person 
certainly is not. A third step is, the reporting 
to others, what is thus told thee ; by which tkou 
makest thyself directly a party in the slander ; 
and after thou hast unjustly withdrawn from thy 
neigh hour thy own good opinion, endeavourest 
to rob him also of that of others. This is a very 
little below the guilt of the first whisperer, and 
tends as much to the ruin of our neighbour's 
credit. And these several degrees have so close 



£40 The Whole Duty of Man. [Sund. 13 

a-dependance one upon another, that it will be 
very hard for him that allows himself the first, 
to escape the other : and indeed, he that can 
take delight to hear his neighbour defamed, may 
well be presumed of so malicious a humour, that 
it is not likely he should stick at spreading the 
slander. He therefore, that will preserve his in- 
nocence in this matter, must never, in the least 
degree,, cherish or countenance any that bring 
these fake reports • and it is not less necessary 
to his peace, than to his innocency ; for he that 
once entertains them, must never expect quiet, 
but shall be continually incited and stirred up, 
even against his nearest and dearest relations ; 
so that this whisperer and slanderer is to be look- 
ed on by all as a common enemy, he being so as 
well to these to whom, as of whom he speaks. 

vr. But besides this grosser way of slander- 
Despinug unci ing, there is another, whereby we 
Scoffing. mav ia^pair and lessen the credit of 

our neighbour, and that is by Contempt and 
Despising; one common effect whereof is scof- 
fing and deriding him. This is very injurious 
to a man's reputation : for the generality of 
men do rather take up opinions upon trust, than 
judgment; and therefore, if they see a man 
despised and scorned, they will be apt to do the 
like. But besides this effect of it, there is a 
present injustice in the very act of despising and 
scorning others. There are ordinarily but three 
things; which are made the occasions of it (unless 
it be with such, with whom virtue and godliness 
are made the most reproachful things, and such 
despising is not only an injury to our neighbour, 






Sund. 13.] Of Scoffing for Sins, Sec. 5241 

but even to God himself, for whose sake it is 
that he is so despised.) Those three are, first, 
the infirmities; secondly, the calamities; thirdly, 
the sins of a man ; and each of these are very 
far from being a ground of our triumphing over 
him. 

vn. First, for infirmities, be they either 
of body or mind, the deformity „ _' j •• . 

j L j c j.\ I° r Infirmities. 

and unhandsomeness of the one, J 

or the weakness and folly of the other, they are 
things out of his power to help ; they are not 
his faults, but the wise dispensations of the great 
Creator, who bestows the excellencies of body 
and mind as he pleases, and therefore to scorn a 
man, because he hath them not, is in effect to 
reproach God, who gave them not to him. 

viii. So also for the Calamities and Miseries 
that befai a man, be it want or „ „ ' 

• , i . i . i For Calamities. 

sickness, or whatever else, these 
also come by the providence of God, who raiseth 
up and pulleth down, as seems good to him; 
and it belongs not to us to judge, what are the 
motives to him to do so, as many do, who upon 
any affliction that befals another, are presently 
concluding that sure it is some extraordinary 
guilt which pulls this upon him, though they 
have no particular to lay to his charge. This 
rash judgment our Saviour reproves in the Jews, 
Luke xiii. where, on occasion of the extraordi- 
nary sufferings of the Galileans, he asks them, 
ver. 2, 3. Suppose ye that these Galileans were 
sinners above all the Galileans, because they suf- 
fered such things ? I tell you, Nay ; but except 
ye repent, Ye shall all likewise perish. When we 



242 The Whole Duty of Man. [Sund. 13. 

see God's hand heavy upon others, it is no part of 
our business to judge them, but ourselves; and by 
repentance to prevent what our own sins have 
deserved. But to reproach and revile any that 
are in affliction, is that barbarous cruelty taken 
notice of by the Psalmist, as the height of wick- 
edness, Psal. lxix. 26. They persecute him whom 
thou hast smitten, and they talk to the grief of 
those whom thou hast wounded. In all the mi- 
series of others, compassion becomes a debt to 
them : how unjust are they then, that instead of, 
paying them that debt, afflict them with scorn 
and reproach. 

ix. Nay, the very sins of men, though as 
_ _,. they have more of their wills in them, 

Far Sms. . J 1 

they may seem more to deserve re- 
proach, yet certainly they also oblige us to the 
former duty of compassion, and that in the 
highest degree, as being the things which of all 
others make a man the most miserable. In all 
these cases, if we consider how subject we are to 
the like ourselves, and that it is only God's 
mercy to us, by which we are preserved from the 
worst that any man else is under, it will surely 
better become us to look up to him with thank- 
fulness, than down on them with contempt and 
despising. Thus you see the direct injustice of 
scorning and contemning our brethren; to which, 
when that other is added, which naturally follows 
as a consequent of this, to wit, the begetting the 
like contempt in others, there can sure be no 
doubt of its being a great and horrible injustice 
to our neighbour in respect of his credit. 

x. Now, how great the injury of destroving 

t 



-Sund. 13.] Credit of our Neighboiu\ 243 

a man's credit is, may be measured Destroyingthe 
by these two things; .first, the Credit a great 
value of the thing he is robbed of; Aw- 
and, secondly, the difficulty of making repara- 
tions. For the first, it is commonly known, that 
a man's good name is a thing he holds most pre- 
cious, oftentimes dearer than his life, as we see 
by the hazards sometimes men run, to preserve 
even a mistaken reputation : but 'tis sure it is 
that which hath even by sober men been esteemed 
one .of the greatest happinesses of life; and to 
some sort of men, such especially as subsist by 
dealings in the world, it is so necessary, that it 
may well be reckoned as the means of their 
livelihood ; and then sure it is no slight matter 
to rob a man of what is thus valuable to him. 

xr. Secondly, the difficulty of making repa- 
rations increaseth the injury : and that is such 
in this case of defamation, that . 7 . 

T a , 11 •. • ■ And irreparable. 

I may rather call it an impossi- 
bility, than a difficulty : for when men are pos- 
sessed of an ill opinion of a person, it is no easy 
matter to work it out. Nay, suppose men were 
generally as willing to lay down ill conceits of 
their neighbours, as they are to take them up ; 
yet how is it possible for him that makes even 
the most public recantation of his slander, to be 
sure that every man that hath come to the hear- 
ing of the one, shall do so of the other also ? 
And if there be but one person that doth not, 
(as probably there will be many) then is the re- 
paration still short of the injury. 

xii. This consideration is very fit to make 
men afraid of doing this wrong to their neigh- 



, 



244 The Whole Duty of Man. [Sund. 1 
Yet every guilty Per- bour: but let it not be made 

son must do all he can use f to excuse those that 
to repuir the Injury. ^ ^ ^^ done ^ ^^ 

from endeavouring to make the best reparations 
they can ; for though it is odds, it will not 
equal the injury, yet let them however do what 
they are able towards it. And this is so neces- 
sary towards the obtaining the pardon of the sin, 
that none must expect the one that does not per- 
form the other. Whosoever therefore sets him- 
self to repent of his faults of this kind, must by 
all prudent means endeavour to restore his neigh- 
bour to that degree of credit he hath deprived 
him of; and if that be not to be done, without 
bringing the shame upon himself of confessing 
publicly the slander, he must rather submit to 
that, than be wanting to this necessary part of 
justice, which he owes to the wronged party. 

xiii. Thus have I gone through these four 
Justice in the branches of negative Justice to our 
Thoughts. Neighbour; wherein we must yet 

further observe, that this Justice binds us, not 
only in respect of our words and actions, but of 
our very thoughts and affections also : we are 
not only forbid to hurt, but to hate : not only 
restrained from bringing any of these evils fore- 
mentioned upon him, but we must not so much 
as wish them before, nor delight in them after 
they are befallen him ; we must take no pleasure . 
either in this sin of his soul, or hurt of his body : 
we must not envy him any good thing he enjoys, 
nor so much as wish to possess ourselves of it: 
neither will it suffice us, that we bridle our 
tongue, that we neither slander nor revile, if we 






Sund. 13.] Credit of our Neighbour. 245 

have that malice in our hearts, which makes us 
wish his discredit, or rejoice when we find it pro- 
cured, though we have no hand in the procuring 
it. This is the peculiar property of God's laws, 
that they reach to the heart, whereas men's can 
extend only to the words and actions ; and the 
reason is clear, because he is the only law-giver 
that can see what is in the heart: Therefore, if 
there were the perfectest innocency in our tongue 
and hands, yet if there be not this purity of 
heart it will never serve to acquit us before him. 
The counsel therefore of Solomon, is excellent, 
Prov. iv. 23. Keep thy heart with all diligence, 
for out of it are the issues of life. Let us~ 
strictly guard that, so that no malicious, unjust 
thought enter there : and that not only as it may 
be the means of betraying us to the grosser act, 
but also as it is in itself such a pollution in God's 
sight, as will unfit us for the blessed vision of 
God, whom none, but the pure in heart have 
promise of seeing, Matt. v. 8. Blessed are the 
pure in heart, for they shall see God. 

xiv. I come now to speak of the positive part 
of Justice : which is, the yielding; . . '- 

. ., u* i i Positive Justice. 

to every man that which by any 
kind of right he may challenge from us. Of 
these duties there are some that are general to all 
mankind ; others that are restrained within 
some certain conditions and qualities of men, 
and become due only by virtue of those quali- 
fications. 

xv. Of the first sort, that is, those that are 
due to all men, we may reckon Speaking Truth « 
first, the speaking Truth, which Due tola Men. 

M 



246 The Whole Duty of Man. [Sund. 15. 

is a common debt we owe to all mankind. 
Speech is given us as the instrument of inter- 
course and society one with another, the means 
of discovering the mind, which otherwise lies 
hid and concealed ; so that were it not for this, 
our conversations would be the same as of 
beasts. Now this being intended for the good 
and advantage of mankind, it is a due to it, 
that it be used to that purpose ; but he that lies 
is so far from paying that debt, that on the 
contrary, he makes his speech the means of in- 
jury and deceiving him he speaks to. 

xvi. There might be much said to shew the 

Lying expressly several sorts of obligations we lie 
forbidden in under to speak truth to all men : 
Scripture. j3 ut SU pp sing I write to Christians, 

I need not insist upon any other than the com- 
mands we have of it in Scripture : Thus, Ephes. 
iv. 25. the Apostle commands, that putting 
away Lying, they speak every man truth with 
his neighbour: And again, Col. iii. 9. Lye not 
one to another: And Prov. vi. 17. A Laying 
tongue is mentioned as one of those things which 
are abominations to the Lord: Yea, so much 
doth he hate a lie, that it is not the most pious 
and religious end that can reconcile him to it : 
The man that lies, though in a zeal to God's 
glory, shall yet be judged as a sinner, Rom. iii. 
7. What shall then become of those multitudes 
of men that lie on quite other ends : Some out 
of malice, to mischief others ; some out of covet- 
ousness to defraud their neighbours ; some out 
of pride to set themselves out; and some out 
of fear, to avoid danger, or hide a fault. But 



Sund. 13.] The Sin of Lying. 247 

of a yet stranger sort than all these are those 
that do it without any discernible temptation ; 
that will tell lies by way of story, taking pleasure 
in telling incredible things, from which them- 
selves reap nothing but the reputation of im- 
pertinent liars, 

xvn. Among these divers kinds of falsehood, 
truth has become such a rarity The great Com- 

among US, that it is a most diffi- monness and Folly 

cult matter to find such a man °f thi ' Sin > 
as David describes, Psal. xv. 2. that speaketh 
the truth from his heart. Men have so glibbed 
their tongues to lying, that they do it familiarly 
upon any or no occasion, never thinking that 
they are observed either by God or man. But 
they are extremely deceived in both ; for there 
is scarce any sin (that is at all endeavoured to be 
hid) which is more discernible, even to men : 
They that have a custom of lying, seldom fail 
(be their memory never so good) at some time 
or other to betray themselves ; and when they 
do, there is no sort of sin meets with greater 
scorn and reproach : a liar being by all account- 
ed a title of the greatest infamy and shame. 
But as for God, it is madness to hope that all 
their arts can disguise them from him, who needs 
none of those casual ways of discovery, which 
men do, but sees the heart and so knows, at 
the very instant of speaking, the falsehood of 
what is said : And then by his title of the God 
of Truth, is tied not only to hate but punish it; 
And accordingly you see, Rev. xxii. that the 
liars are in the number of those that are shut 
out of the New Jerusalem ; and not only so, but 
M 2 



£48 The Whole Duty of Man. [Sund. 1 3. 

also have their part in the lake that burnetii with 
fire and brimstone. If therefore thou be not of 
the humour of that unjust judge Christ speaks 
of, Luke xviii. 2. who neither feared God, nor 
regarded man, thou must resolve on this part 
of justice,, the putting away lying, which is ab- 
horred by both. 

■xviii. A second thing we owe to all, is 
Courteous Be- Humanity, and Courtesy of Beha- 
haviour a Due viour ; contrary to that sullen chur- 
to all Men. ij s hness we find spoken of mNabal, 
who was of such a temper, that a man could not 
speak to him; 1 Sam. xxv. 17- There is sure so 
much of respect due to the very nature of man- 
kind, that no accidental advantage of wealth or 
honour, which one man hath above another, 
can acquit him, from that debt to it even in the 
person of the meanest ; and therefore that crab- 
bed and harsh behaviour to any that bears but 
the form of a man, is an injustice to that nature 
he partakes of: and when we consider how 
much that nature is dignified by the Son of God, 
his taking it upon him, the obligation to reve- 
rence is yet greater, and consequently the sin 
of thus contemning it. 

xix. This is the common guilt of all proud 
Not paid ly and haughty persons, who are so 
proudMen. busy in admiring themselves, that 
they overlook all that is valuable in others, and 
so 1 think they owe not so much as common civi- 
lity to other men, whilst they set up themselves, 
as Nebuchadnezzar did his image, to be worship- 
ped of all. This is sure very contrary to what 
the Apostle exhorts, Rom. xii. 10. In honour 



Sund. 13.] Sin of Pride. M9 

prefer one another : And again, Phil. ii. 4. Look 
not every man on his own things, but every man 
also on the things of others ; and let such remem- 
ber the sentence of our blessed Saviour, Lake 
xiv. 1 1. He that ex alt eth himself shall be abased, 
and he that humhleth himself shall he exalted ; 
which we often find made good to us, in the 
strange downfalls of proud men. And it is no 
wonder, for this sin makes both God and men 
our enemies : God, as the Scripture every where 
testifies, abhors it, and all that are guilty of it: 
and men are by means of it used so contemp- 
tuously and unkindly by us, that they are by 
nothing more provoked against us : and then, 
whom God and man thus resists, who shall 
secure and uphold ! 

xx. A third thing we owe to all, is Meek- 
ness; that is, such a patience and Meehnessa 
gentleness towards all, as may bridle Due to all 
that mad passion of anger, which is Me)U 
not only very uneasy to ourselves, as hath 
already been shewed, but also very mischievous 
to our neighbours; as the many outrages that 
are oft com milted in it, do abundantly testify. 
That this duty of meekness is to be extended to 
all men, there is no doubt ; for the Apostle in 
express words commands it, 1 Thess. v. 14. Be 
patient toxvards all men: and that, it should 
seem in spite of all provocations to the contrary; 
for the very next words, are, See that none 
render evil for evil, or railing for railing : And 
Timothy is commanded to exercise this meek- 
ness, even towards them who opposed themselves 
against the doctrine of the Gospel, 2 Tim. ii. 25. 
m 3 



250 The Whole Duty of Man. [Sund. 1.5- 

which was a case wherein some heat would pro- 
bably have been allowed, if it might have been 
in any. 

xxi. This virtue of meekness is so necessary 
Brawling very to the preserving the peace of the 
inferable. world, that it is no wonder that 
Christ, who came to plant peace among men, 
should enjoin meekness to all. I am sure the con- 
trary effects of rage and anger are every where 
discernible ; it breeds disquiet in kingdoms, and 
neighbourhoods, in families, and even between 
the nearest relations ; it is such a humour, that 
Solomon warns us never to enter into a friendship 
with a man that is of it, Prov. xxii. 24. Make no 
friendship with an angry man, and with a fu- 
rious man thou shalt not go. It makes a man un- 
fit to be either friend or companion ; and indeed 
makes one insufferable to ail that have to do 
with him, as we are again taught by Solomon 
Prov. xxi. 19. where he prefers the dwelling in 
a wilderness } rather than with a contentious and 
angry woman: and yet a woman has ordinarily 
only that one weapon of the tongue to offend 
with. Indeed, to any that have not the same 
unquietness of humour, there can scarce be a 
greater uneasiness, than to converse with those 
that have it, though it never proceed farther 
than words. How great this sin is, we may judge 
by what our Saviour says of it, Matt. v. where 
there are several degrees of punishment allotted 
to several degrees of it : but, alas ! we daily out- 
go that which he there sets as the highest step 
of this sin : the calling, Thou fool, is a modest 
sort of reviling compared with those multitudes 
of bitter reproaches we use in our rages. 



Sund. 13.] Virtue of Meekness, &c. 251 

xxn. Nay, we often go yet higher; Re- 
proaches serve not our turn, but we lt leads t0 
must curse too. How common is it thatgreat Sin 
to hear men use the horridest Exe- °f Cursing. 
orations and Cursings upon every the slightest 
cause of displeasure ! Nay, perhaps, without 
any cause at all : so utterly have we forgot the 
rule of the Apostle, Rom. xn. 14. Bless, and 
curse not ; yea, the precept of our blessed Sa- 
viour himself, Matt. v. 44. Pray for those 
that despitefully use you. Christ bids us pray 
for those who do us all injury, and we are often 
cursing those who do us none. This is the lan- 
guage of Hell, which can never fit us to be ci- 
tizens of the New Jerusalem, but marks us out 
for inhabitants of that land of darkness. I con- 
clude this with the advice of the Apostle, Ephes. 
i v. 3 1 . Let all bitterness, and wrath, and anger, 
and clamour, and evil-speaking, be put away from 
you, with all malice. 

xxiii. Having spoken thus far of those 
common dues, wherein all men are particular 
concerned and have a right; I am Dues. 
now to proceed to those other sorts of dues, 
which belong to particular persons, by virtue 
of some special qualification. These qualifi- 
cations may be of three kinds ; that of excel- 
lency, that of want, and that of relation. 

xxiv. By that of excellency I mean any ex- 
traordinary gifts or endowments of A Respectdue 
a person : such as wisdom, learn- to Men of ex- 
ing, and the like; but especially tmwdindry 
grace. These being the singular 
gifts of God, have a great value and respect 
m 4 



c 25 c 2 The Whole Duty of Man. [Sund. 13. 

due to them, wheresoever they are to be found ; 
and this we must readily pay, by a willing and 
glad acknowledgement of those his gifts, in any 
he has bestowed them on, and bearing them a 
reverence and respect answerable thereunto ; 
and not out of an overweening of our own ex- 
cellencies, despise and undervalue those of 
others, as they do who will yield nothing to be 
reason but what themselves speak, nor any thing 
piety but what agrees with their own practice. 

xxv. Also, we must not envy or grudge that 
We are not to they have those gifts; for that is 
envy them. no t only an injustice to them, but 
injurious also to God, who gave them, as it is 
at large set forth in the parable of the labour- 
ers, Matt. xx. where he asks them who grum- 
bled at the master's bounty to others, Is it not 
lawful for me to do xvhat I will with mine own? 
Is thine eye evil, because mine is good? This 
envying at God's goodness to others is, in ef- 
fect a murmuring against God, who thus dis- 
cs o > 

poses it ; neither can there be a greater and 
more direct opposition against him, than for 
ine to hate and wish ill to a man, for no other 
reason, but because God has loved and done well 
to him. And then in respect of the man, it is the 
most unreasonable thing in the world to love 
him the less because he has those good qua- 
lities, for which I ought to love him more. 

xxvr. Neither must we detract from the ex- 
Nor detract cellencies of others; we must not 
from them, seek to eclipse or darken them, by 
denying either the kinds or degrees of them, by 
that means to take off that esteem which is duel 



Sund. 13.] Of Envy and Detraction. %53 

to thero. This sin of detraction is generally the 
effect of the former of envy : He that envies a 
man's worth, will be apt to do all he can to les- 
sen it in the opinion of others, and to that pur- 
pose will either speak lightly of his excellencies, 
or if they be so apparent, that he knows not 
how to cloud them, he will try if he can,, by re- 
porting some either real or feigned infirmity of 
his to take off from the value of the other ; and 
so by casting in some deadfiies, as the Wise 
Man speaks, Ecclus. x. 1. strive to corrupt the 
savour of the ointment. This is a great injus- 
tice, and directly contrary to that duty we owe, 
of acknowledging and reverencing the gifts of 
God in our brethren, 

xxvii. And both those Sins of envy and 
detraction do usually prove as t/w Folly of both 
great follies, as wickedness; the time Sins. r 
envy constantly brings pain and torment to a 
man's self ; whereas if he could but cheerfully 
and gladly look on those good things of ano- 
ther's he could never fail to be the better for 
them himself; the very pleasure of seeing them 
would be some advantage to him : but besides 
that, those gifts of his brother may be many, 
ways helpful to him ; his wisdom and learning, 
may give him instruction, his piety and virtue, 
example, &c. But all this the envious man 
loseth. and hath nothing in exchange for it, but 
a continual fretting and gnawing of heart. 

xxvi 1 1. And then for detraction, that can 

hardly be so managed but it will be found out : 

he that is still putting in caveats against men's 

good thoughts of others, will quickly discover 

n 5 *. . 



254 The Whole Duty of Man. [Sund. 13. 

himself to do it out of envy, and that will be 
sure to lessen their esteem of himself, but not 
of those he envies ; it being a sort of bearing 
testimony to those excellencies, that he thinks 
them worth the envying. 

xxix. What hath been said of the value and 

A Respect due to Men r ? S P ect due tO # those CXCellen- 

in regard of their cies of the mind, may, in a 
Ranks and Qualities. j ower degree, be applied to 
the outward advantages of honour, greatness, 
and the like. These, though they are not of 
equal value with the former (and such for which 
no man is to prize himself), yet, in regard that 
these degrees and distinctions of men are by 
God's wise providence disposed for the better 
ordering of the world, there is such a civil respect 
due to those, to whom God hath dispensed them, 
as may best preserve that order for which they 
were intended. Therefore all inferiors are to 
behave themselves to their superiors with mo- 
desty and respect, and not by a rude boldness 
confound that order which it hath pleased God 
to set in the world; but, according as our 
Church Catechism teaches, Order themselves 
lowly and reverently to all their betters. And 
here the former caution against envy comes in 
most seasonably ; these outward advantages 
being things of which generally men have more 
taste than of the other, and therefore will be 
more apt to envy and repine to see others exceed 
them therein. To this therefore all the former 
considerations against envy will be very proper; 
and the more necessary to be made use of, by 
how much the temptation is in this case to most 
minds the greater. 



Sund. 13.] Of Respect, &c. 255 

xxx. The second qualification is that of 
Want : Whoever is in distress for J>U€Stothosethal 
any thing, wherewith I can supply are in any sort 
him, that distress of his makes it °f Want - 
a duty in me to supply him, and this in all kinds 
of want. Now the ground of its being a duty 
is, that God hath given men abilities not only 
for their own use, but for the advantage and 
benefit of others : and therefore what is thus 
given for their use, becomes a debt to them, 
whenever their need requires it. Thus he that 
is ignorant and wants knowledge, is to be in- 
structed by him that hath it : and this is one 
special end why that knowledge is given him : 
The tongue of the learned is given to speak a 
word in season, Isa. 1. 4. He that is in sadness 
and affliction, is to be comforted by him that is 
himself in chearfulness. This we see St. Paul 
makes the end of God's comforting him, that 
he might be able to comfort them that are in any 
trouble, 2 Cor. i. 4. He that is in any course of 
sin, and wants reprehension and counsel, must 
have that want supplied to him by those who 
have such abilities and opportunities, as may 
make it likely to do good. That this is a justice 
we owe to our neighbour, appears plainly by 
that text, Lev. xix. 17. Thou shalt not hate thy 
brother in thy heart: thou shalt not in any 
wise reprove him, and not suffer sin upon him : 
Where we are under the same obligation to 
reprove him, that we are not to bate him. He 
that lies under any slander, or unjust defama- 
tion is to be defended, and cleared by him tfeat 
knows his innocence ; or else he makes himself 
#6 



256 The Whole Duty of Man. [Sund. 13, 

guilty of the slander, because be neglects to. do 
that which may remove it. And how great an 
injustice that of slandering our neighbour is, I 
have already shewed. 

xxxi. Lastly, he that is in poverty and need, 
«!• ; to must be relieved by him that is in 

To the Poor. , , . >> T "* . 

plenty : and he is bound to it, not 
only in charity, but even in justice. Solomon 
calls it a due, Prov. iii. 27- Withhold not good 
from him to whom it is due, zvhen it is in the 
pozver of thine hand to do it : And what that 
good is he explains in the very next verse ; Say 
not to thy neighbour ', go and come again, and 
to-morrow Izvill give, when thou hast it by thee. 
It seems, it is the withholding a due, so much 
as to defer giving to our poor neighbour. And 
we find God did, among the Jezvs, separate a 
certain portion of every man's increase to the 
use of the poor, a tenth every third year (which 
is all one with a thirteenth part every year) DeuL 
xiv. 28, 29. And this was to be paid, not as a 
charity, or liberality, but as a debt; they were 
unjust, if they withheld it. And surely we have 
no reason to think, that Christian justice is 
sunk so much below the Jezvish, that either no- 
thing at all, or a less proportion is now required 
of us. I wish our practice were but at all an- 
swerable to our obligation in this point, and 
then surely we should not see so many Lazaruses 
lie unrelieved at our doors; they having a bet- 
ter right to our superfluities, than we ourselves 
have : and then what is it but arrant robbery, 
to bestow that upon our vanities, nay, our sins, 
which should be their portion ? 



Sund. 13.] Dues of those that IVant. 257 

xxxii. In all the foregoing cases, he that 
hath ability, is to look upon cm withdraw, th*e 
himself as God's steward, who Abilities, which are 
hath put it into his hands to not th «* ™P l °y €<L 
distribute to them that want; and therefore not 
do it, is the same injustice and fraud that it 
would be in any steward to purse up that money 
for his private benefit, which was entrusted to 
him for the maintenance of the family : i\nd he 
that shall do thus, hath just reason to expect the 
doom of the unjust steward, Luke xvi. to be put 
out of his stewardship, to have those abilities 
taken from him, which he hath so unfaithfully 
employed. And as for all the rest, so particu- 
larly for that of wealth, it is very commonly to 
be observed, that it is withdrawn from those that 
thus defraud the poor of their parts, the griping 
miser coming often, by strange undiscernable 
ways, to poverty : and no wonder, he having no 
title to God's blessings on his heap, who does not 
consecrate a part to him in his poor members. 
And therefore we see the Israelites, before they 
could make that challenge of God's promise to 
bless them, Deut. xxvi. 15. Look down from 
thy holy habitation, and bless thy people Israel, 
&c. they were first to pay the poor man's tithes, 
*ver. 12. without which they could lay no claim 
to it. This w r ith-holding more than is meet, as 
Solomon says, P?w. xi. 24. tends to poverty ; and 
therefore, as thou wouldst play the good husband 
for thyself, be careful to perform this justice 
according to thy ability, to all that are in want. 

xxxin. The third qualification is that of 
Relation ; and of that there may be di?ers 



258 The Whole Duty of Man. [Sund. 13. 

sorts, arising from divers grounds, and duties 
Duties™ Respect answerableto each of them. There 
of Relation, j S) first a relation of a debtor to a 
creditor ; and he that stands in that relation to 
any, whether by virtue of bargain, loan, or pro- 
mise, it is his duty to pay justly what he owes, 
if he be able ; as on the contrary side, if he be not, 
it is the creditor s to deal charitably and chris- 
tianly with him, and' not to exact of him be- 
yond his ability. But I need not insist on this : 
having already, by shewing you the sin of with- 
holding debts, informed you of this duty. 

xxxiv. There is also a relation of an obliged 
Gratitude to person to his Benefactor, that is, one 
Benefactors, that hath done him good, of what 
kind soever, whether spiritual or corporal : And 
the duty of that person is, first, thankfulness, 
that is, a ready and hearty acknowledgment of 
the courtesy received : Secondly, prayer for 
God's blessings and rewards upon him : And 
thirdly, an endeavour, as opportunity and ability 
serves, to make returns of kindness, by doing 
good turns back again. This duty of Gratitude 
to benefactors is so generally acknowledged by 
all, even by the most barbarious and savagest of 
men, that he must have put off much of his 
human nature, that refuses to perform it. The 
very publicans and sinners, as our Saviour 9ays, 
do good to those that do good to them. 

xxxv. Yet how many of us fail even in this ! 
The contrary How frequent is it to see men not 
ue common. on [y neglect to repay courtesies, but 
return injuries instead of them? It is too ob- 
servable in many particulars, but in none more 



Sund. 13.] Of Gratitude, &c. 259 

than in the case of advice and admonition, 
which is, of all others, the most precious part of 
kindness, the realest good turn that can be done 
from one man to another. And therefore those 
that do. this to us, should be looked on as our 
prime and greatest benefactors. But alas ! how 
few are they that can find gratitude, shall I say ? 
nay, patience, for such a courtesy ? Go about to 
admonish a man of a fault, or tell him of an er- 
ror, he presently looks upon you as his enemy; 
you are, as St. Paul tells the Galatians, chap. 
iv. 16. become his enemy, because you tell him the 
truth. Such a pride there is in men's hearts, 
that they must not be told of any thing amiss, 
though it be with no other intent, but that they 
may amend it. A strange madness this is, the 
same that it would be in a sick man to fly in the 
face of him that comes to cure him, on a fancy 
that he disparaged him, in supposing him sick. 
So that we may well say with the Wise Man, 
Prov. xii. 1 . He that hateth reproof is brutish. 
There cannot be in the world a more unhappy 
temper ; for it fortifieth a man in his sins, raises 
such mounts and bulwarks about them : that no 
mau can come to assault them ; and if we may 
believe Solomon^ destruction will not fail to attend 
it ; Prov. xxix. 1. He that being often reproved, 
hardeneth his neck, shall suddenly be destroyed, 
and that without remedy. But then again, in res- 
pect of the admonisher,it is the greatest injustice, 
I may say cruelty, that can be : He comes m 
tenderness and compassion, to rescue thee from 
danger, and to that purpose puts himself upon a 
very uneasy task ; (for such the general impa- 



260 The Whole Duty of Man. [Sund. 14. 

tience men have to admonition hath now made 
it :) and what a defeat, what a grief is it to him, 
to find, that instead of reforming the first fault, 
thou art run into a second, to wit, that of cause- 
less displeasure against him? This is one of the 
worst, and yet, I doubt, the commonest sort of 
unthankfulness to benefactors, and so a great 
failing in that duty we owe to that sort of rela- 
tion. But perhaps these will be looked on as 
remote relations : yet, it is sure, they have such 
as challenge all that duty I have assigned to 
them. I shall, in the next place, proceed to 
those relations, which are by all acknowledged 
to be of the greatest nearness. 



SUNDAY XIV. 



Of Duty to Magistrates, Pastors. Of the Duty 
of Parents to Children, &c. Of Children's 
Duty unto Parents, &c. 

Sect. 1. The first of those nearer sorts of 
relations is that of a Parent. And here it 
will be necessary to consider the several sorts 
Duty to of Parents, according to which the 
Parents. Duty to them is to be measured ; 
Those are these three; the civil, the spiritual, 
and the natural. 

ii. The civil parent is he, whom God hath 
Duties to the established the supreme Magistrate, 
supreme Ma- who by a just right, possesses the 
gistrate. throne, in a nation. This is the 



Sund. 14.] Of Duty to Magistrates. 261 

common father of all those that are under his 
authority. The duty we owe to this Parent is, 
first, Honour and Reverence ; looking 
on him, as upon one whom God hath 
stamped much of his own power and authority; 
and therefore paying him all honour and es- 
teem ; never daring upon any pretence whatso- 
ever, to speak evil of the ruler of our people, 
Acts xxiii. 5; 

in. Secondly, paying Tribute: This is ex- 
pressly commanded by the Apostle, Rom. Trihute 
xiii. 6. Pay ye tribute also, for they are 
God's Ministers, attending continually upon this 
very thing. God has set them apart as Minis- 
ters, for the common good of the people ; and 
therefore it is also justice they should be main- 
tained and supported by them. And indeed, 
when it is considered what are the cares and 
troubles of that high calling, how many thorns 
are platted in every crown, we have very little 
reason to envy them these dues ; and it may 
truly be said, there is none of their poor labour- 
ing subjects that earn their living so hardly, 

iv. Thirdly, We are to pray for them : This 
is also expressly commanded by the Prayers 
Apostle, 1 Tim. ii. 2. to be done for f or them. 
Kings, and for all that are in authority. The 
businesses of that calling are so weighty, the 
dangers and hazards of it so great, that they 
of all others need Prayers for God's direction, 
assistance, and blessing; and the Prayers that are 
thus poured out for them, will return into our 
own bosoms : For the blessings they receive from 
God, tend to the good of the people, to their 



262 The Whole Duty of Man. [Sund. 14. 

living a quiet and peaceable life, as it is in the 
close of the verse before- mentioned. 

v. Fourthly, We are to pay them Obedience. 
_. _. This is likewise strictly charged by 

the Apostle, 1 Pe^.ii. 13. Submit your- 
selves to every ordinance of man, for the Lord's 
sake ; whether it be to the King, as supreme ; or 
untoGovernors,asunto those that are sent by hm. 
We owe suchan obedience tothesupreme power, 
that whoever is authorised by him, we are to 
submit to : And St. Paul likewise is most full to 
this purpose, Rom. xiii. 1 Let every soul be sub- 
ject to the higher powers ; and again, ver. % 9 
Whosoever resist eth the power, resist eth the or- 
dinance of God. And it is observable, that these 
precepts were given at a time when those powers 
were heathens, and cruel persecutors of Christi- 
anity; to shew us, that no pretence of the wick- 
edness of our rulers can free us of this duty. 
An obedience we must pay, either active or 
passive; the active in the case of all lawful com- 
mands ; that is, whenever the magistrate com- 
mands something which is not contrary to some 
command of God, we are then bound to act 
according to that command of the Magistrate, 
to do the thing he requires : But when he en- 
joins any thing contrary to what God hath com- 
manded, we are not then to pay him this active 
obedience; we may, nay we must refuse thus to 
act (yet here we must be very well assured, that 
the thing is so contrary, and not pretend con- 
science for a cloke of stubbornness) we are in 
that case to obey God rather than man. But even 
this is a season for the passive obedience ; we 



Sund. 14.] Of Duty to Pastors. 263 

must patiently suffer what he inflicts on us for 
such refusal, and not to secure ourselves rise up 
against him; For zvho can stretch forth his hand 
against the Lord's anointed, and be guiltless ? 
says David to J bish at, 1 Sam. xxvi. 9- and that 
at a time when David was under a great perse- 
cution from Saul, nay, had also, the assurance 
of the kingdom after him : And St. Paul's sen- 
tence in this case is most heavy, Rom. xiii. 2. 
They that resist, shall receive to themselves dam- 
nation. Here is very small encouragement to any 
to rise up against the lawful Magistrate : for 
though they should so far prosper here, as to 
secure themselves from him by this means, yet 
there is a King of kings, from whom no power 
can shelter them; and this damnation in the close 
will prove a sad prize of their victories. What 
is, on the other side, the duty of the Magistrate 
to the people, will be in vain to mention here, 
none of that rank being like to read this treatise : 
And it being very useless for the people to en- 
quire what is the duty of their Supreme ; wherein 
the most are already much better read than in 
their own, it may suffice them to know, that 
whatsoever his duty is, or however performed, 
he is accountable to none but God, and no fail- 
ing of his part can warrant them to fail of theirs, 
vi. The second sort of Parents are the spiri- 
tual; that is, the Ministers of the Duties to 
Word, whether such as be Gover- our Pastor*. 
nors in the Church, or others under them, who 
are to perform the same offices to our souls, that 
our natural parents do to our bodies. Thus St. 
Paul tells the Corinthians, That in Christ Jesus 
he had begotten than through the Gospel, 1 Cor. 






264 The Whole Duty of Man. [Sund. 14. 

iv. 15. and the Corinthians, chap. iv. 19. that he 
travails in birth of them, till Christ be formed in 
them : And again, 1 Cor. iii. 2. He hath fed them 
with milk, that is, such doctrines as were agree- 
able to that infant state of Christianity they were 
then in ; but he had stronger meat for them of 
full age, Heb. v. 14. All these are the .offices 
of a Parent ; and therefore they that perform 
them to us, may well be accounted as such. 

vii. Our duty to these is, first, to love them ; 

Love. t0 Dear lnem tnat kindness which belongs 

to those who do us the greatest benefits. 

This is required by St. Paul, 1 Thess. i. 12, 13. 

1 beseech you, brethren, mark them zvhich labour 
among you ; and are over you in the Lord, and 
admonish you ; and esteem them very highly in 
Love, for their works' sake. The work is such 
as ought in all reason to procure them Love, it 
being of the highest advantage to us. 

viii. Secondly, it is our duty to value and 
Esteem. es * eem them, as we see in the text now 
mentioned ; and surely this is most rea- 
sonable, if we consider either the nature of their 
work, or who it is that employs them ; The 
nature of their work is of all others the most 
excellent. We use to value other professions 
proportionably to the dignity and worth of the 
things they deal in. Now surely there is no 
merchandize of equal worth with a soul ; and 
this is their traffic, rescuing precious souls from 
perdition. And if we consider farther, who it is 
that employs them, it yet adds to the reverence 
due to them, they are Ambassadors for Christ, 

2 Cor. v. 20. And Ambassadors are by the laws 






Sund. 14.] Of the Duty to Pastors. £65 

of all nations to be used with a respect answer- 
able to the quality of those that send them. 
Therefore Christ tells his disciples, when hesends 
them out to preach, He that despiseth you des- 
piseth me, and he that despiseth me, despiseth him 
that sent me, Luke x. lo\ It seems there is 
more depends on the despising of Ministers, than 
men ordinarily consider; it is the despising of 
God and Christ both. Let those think of this, 
who make it their pastime and sport toaffrontand 
deride this calling : and let those also, who dare 
presume to exercise the offices of it, without 
oeing lawfully called to it, which is a most high 
presumption; it is as if a man of his own head 
should go as an Ambassador from hisPrince. The 
Apostle says of the Priests of the law, which yet 
are inferior to those of the GospeL, that No man 
taketh the honour upon himself] but he who was 
called of God, Heb. v. 4. How then shall any 
man dare to assume this greater honour to him- 
self, that is not called to it ? Neither will it 
suffice to say, they have the inward call of the 
Spirit , for since God hath established an order 
in the Church, for the admitting men to this 
office, they that shall take it upon them without 
that authority, resist that ordinance, and are but 
of the number of those thieves and robbers, as 
our Saviour speaks, John x. J . who came not in by 
the door. Besides, the sad experience of these 
times shews, that many who pretend most to this 
inward call of the Spirit, are called by some other 
Spirit than that of God : the doctrines they vent 
being usually directly contrary to that word of 
his, on which all true doctrines must be founded. 



$66 The Whole Duty of Man. [Sund. 14. 

Such are to be looked on as those seducers, those 
false prophets, whereof we are so often warned 
in the Epistles of the Apostles. And whosoever 
countenances them, or follows them, partakes 
with them in their guilt. It is recorded oi Jero- 
boam as a crying sin, that he made of the 
meanest of the people, priests : that is, such as 
had by God's institution no right to it ; and who- 
ever hearkens to these uncalled preachers, runs 
into that very sin : for without the encourage- 
ment of being followed, they would not long 
continue in the course ; and therefore they that 
give them that encouragement, have much to 
answer for, and are certainly guilty of the sin of 
despising their true pastors, when they shall thus 
set up these false apostles against him. This is 
a guilt this age is too much concerned in ; God 
in his mercy so timely convinces us of it, as may 
put a stop to that confusion and impiety which 
breaks in so fast upon us by it. 

ix. Thirdly, We owe to them Maintenance : 
,,.. But of this I have spoken already in 

Maintenance. , ~ „ , . * -^ • , i,n 

the first part of this Book, and shall 
not here repeat it. Fourthly, We owe them Obe- 
dience : Obey them, saith the Apostle, that have 
the rule overyou^andsubmit yourselves, 
for they watch for your souls, Heb. iii. 
17. This obedience is to be paid them in spiri- 
tual things, that is, whatsoever they out of God's 
word shall declare to us to be God's commands, 
these we are diligently to obey, remembering 
that it is not they, but God requires it, ac- 
cording to that of Christ, He that hear eth you, 
heareih me, Luke x. 16. And this, whether it 



Sund. 14.] Of the Duty to Pastors. %67 

be delivered by the way of public preaching, 
or private exhortation : for, in both, so long as 
they keep them to the rule which is God's word, 
they are the Messengers of the Lord of hosts, 
Mai. ii. 7« This obedience the Apostle enforceth 
from a double motive, one taken from their mi- 
nistry, another from themselves : Theywatch,s&ys 
he, for your souls, as they who must give an ac- 
count, that they may do it with joy, and not with 
grief. The people are by their obedience to 
enable their pastors to give a comfortable account 
of their souls; and it is a most unkind return of 
all their care and labours, to be put to grief for 
the ill success of them. But then in the second 
place, it is their own concernment also; they may 
put their Ministers to the discomfort of seeing all 
their pains cast away, but themselves are like to 
get little by it ; that (says the Apostle, Heb. xiii. 
17.) will be unprofitable for you ; it is yourselves 
that will finally prove the losers by it; you lose 
all those glorious rewards which are here offered 
as the crown of this obedience ; you get nothing 
but an addition to your sin and punishment; for 
as our Saviour tells the Pharisees, if he had not: 
come and spoken to them, they had not had sin. 
John xv. 24. that is, in comparison with what 
they then had. So certainly they that never had 
the Gospel preached to them, are much more 
innocent than they that have heard, and resisted 
it. And for the punishment, what Christ told 
those to whom he had preached, That it should 
be more tolerable for Tyre #m/Sidon, which were 
Heathen cities, than for them; the same un- 
doubtedly we may conclude for ourselves. 



268 The Whole Duty of Man. [Sand. 14. 

x. Lastly, we are to pray for them. This 
_ . , St. Paul every where requires 

Prayers for them. r , . . . * .. . 1 

or his spiritual children ; thus, 
Eph. vi. 18, 19. having commanded prayer for 
all Saints, he adds, And for me, that utterance 
may be given unto me, that I may open my mouth 
boldly, to make known the mystery of the Gospel. 
And so again. Col. iv. 3. And this remains still 
a duty to these spiritual Fathers, to pray for 
such assistances of God's Spirit to them, as may 
enable them rightly to discharge that holy call- 
ing. I shall omit to set down here what is the 
duty of ministers to the people, upon the same 
consideration on which I forbear to mention the 
duty of magistrates. 

xi. The third sort of Parent is the natural, 
Duties to our the- Fathers of our Flesh, as the 
nauird Parents. Apostle calls them, Heb. xii. 2. 
And to these we owe several duties: as first, we 
owe them reverence and respect : We must be- 
_ have ourselves towards them with all 

Reverence. , ... , , , 

humility and observance; and must 
not, upon any pretence or infirmity in them, 
despise or contemn them, either in outward be- 
haviour, or so much as inwardly in our hearts. 
If indeed they have infirmities, it must be our 
business to cover and conceal them : like Shem, 
and Japheth, who while cursed Ham published 
and disclosed the nakedness of their fat her, cover- 
edit, Gen.ix. 23. and that in such a manner too, 
as even themselves might not behold it. We 
are as much as may be to keep ourselves from 
looking on those nakednesses of our parents, 
which may tempt us to think irreverently of 

1 



Sund. 14.] Of Duty to Parents. 269 

them. This is very contrary to the practice of 
too many children, who do not only publish and 
deride the infirmities of their parents, but pre- 
tend they have those infirmities they have not. 
There is ordinarily such a pride and headiness 
in youth, that they cannot abide to submit to the 
counsels and directions of their elders ; and 
therefore to shake them off, are willing to have 
them pass for the effects of dotage, when they 
are indeed the fruits of sobriety and experience. 
To such the exhortation of Solomon is very ne- 
cessary, Prov. xxiii. 22. Hearken unto thy father 
that begat thee, and despise not thy mother when 
she is old. A multitude of texts more there are in 
that book to this purpose; which shews, that the 
wisest of men thought it necessary for children 
to attend to the counsel of their parents. But 
the youth of our age set up for wisdom the quite 
contrary way, and think they then become wits, 
when they are advanced to the despising the 
counsel, yea, mocking the persons of their 
parents. Let such, if they will not practice the 
exhortations, yet remember the threatening of 
the wise man, Prov- xxx. 17. The eye that mock- 
eth at his father, and despiseth to obey his mo- 
ther, the ravens of the valley shall pick it out, 
and the young eagles shall eat it. 

xn. A second duty we owe to them is Love: 
We are to bear them a real kindness, such 
as may make us heartily desirous of all ove ' 
manner of good to them, and abhor to do any 
thing that may grieve and disquiet them. This 
will appear but common gratitude, when it is 
remembered what our parents have done for us ; 
N 



270 The Whole Duty of Mem. [Sund. 14. 

how they were not only the instruments of first 
bringing us into the world, but also of sustain- 
ing and supporting us after: and certainly they 
that rightly weigh the cares and fears that go to 
the bringing up of a child, will judge the love of 
that child to be but a moderate return for them. 
This love is to be expressed several ways; first, 
in all kindness of behaviour, carrying ourselves 
not only with an awe and respect, but with 
kindness and affection : and therefore most 
gladly and readily doing those things which may 
bring joy and comfort to them, and carefully 
avoiding whatever may grieve and afflict them. 
Secondly, this love is to be expressed in praying 
for them. The debt a child owes to a parent is 
so great, that he can never hope himself to dis- 
charge it: he is therefore to call in God's aid, 
to beg of him that he will reward all the good his 
parents have done for him, by multiplying his 
blessings upon them. What shall we then say 
to those children, that instead of calling to Hea- 
ven for blessing on their parents, ransack hell 
for curses on them, and pour out the blackest 
execrations against them ? This is a thing so 
horrid, that one would think there needed no 
persuasion against it, because none could be so 
vile as to fall into it; but we see God himself, 
•who best knows men's hearts, saw it possible, and 
therefore laid the heaviest punishment upon it ; 
He that curse I h his father or his mother let him 
die the death, Exod. xxi. 7. And alas ! our 
daily experience tells us, it is not only possible, but 
common, even this of uttering curses. But it is 
to be feared, there is another yet more common, 






Sirad. 14,] Of Duty to Parents. 271 

that is, the wishing curses, though fear or shame 
keep them from speaking out. How many chil- 
dren are there, that either through impatience of 
the government, or greediness of the possessions 
of their parents, have wished their deaths ? But 
whoever doth so, let him remember, that how 
slily and fairly soever he may carry it before 
men, there is one that sees those secretest wishes 
of his heart, and in his sight he assuredly passes 
for this heinous offender, a curser of his parents. 
And then let it be considered, that God hath as 
well the power of punishing as of seeing ; and 
therefore since he hath pronounced death to 
be the reward of that sin, it is not unreason- 
able to expect he may himself inflict it; that 
they who watch for the death of their parents, 
may untimely meet with their own. ^heffth 
Commandment promiseth long life, as the reward 
of honouring the parent : to which it is very 
agreeable that untimely death be the punish- 
ment of the contrary : and sure there is no- 
thing more highly contrary to that duty, than 
this we are now speaking of, the cursing our 
parents. 

xin. The third duty we owe to them, is Obe- 
dience : this is not only contained in 
the Jifth Commandment, but expressly 
enjoined in other places of Scripture, Eph.v'x. I. 
Children, obey your parents in the Lord; for this 
is right : And again, Col. hi. 20. Children, obey 
your Parents in all things, for this is xvell plea- 
I sing unto the Lord. We owe them an obedience in 
I all things, unless where their commands are con- 
trary to the commands of God ; for in that case 
n 2 



272 The Whole Duty of Man. [Sund. 14. 

our duty to God must be preferred. And there- 
fore if any parent shall be so wicked, as to re- 
quire his child to steal, to lie, or to do any 
unlawful thing, the child then offends not against 
his duty though he disobey that command ; 
nay, he must disobey, or else he offends against 
a higher duty, even that he owes to God his 
heavenly Father : yet when it is thus necessary 
to refuse obedience, he should take care to do 
it in such a modest and respectful manner, that 
it may appear it is conscience only, and not 
stubbornness moves him to it. But in case of 
all lawful commands, that is, when the thing 
commanded is either good, or not evil, when it 
hath nothing in it contrary to our duty to God, 
there the child is bound to obey, be the com- 
mand in a weightier or lighter matter. How 7 
little this duty is regarded, is too manifest every 
where in the world, where parents generally 
have their children no longer under command, 
than they are under the rod : when they are 
once grown up, they think themselves free from 
all obedience to them ; or if some do continue 
to pay it, yet let the motive of it be examined, 
and it will in too many be found only worldly 
prudence : they fear to displease their parents, 
lest they should shorten their hand towards them, 
and so they shall lose somewhat by it. But how 
few are they that obey purely upon conscience 
of duty? This sin of disobedience to parents 
was by the law of Moses, punishable with death, 
as you may read, Deut. xxi. 18. But if parents 
now-a-days should proceed so with their children 
many might soon make themselves childless. 



Sund. 14.] Of Duty to Parents. %73 

xiv. But of all the acts of disobedience, that 
of marrying against the consent of Especially in 
the parent is one of the highest. their Marriage. 
Children are so much the goods, the posses- 
sions of their parents, that they cannot, with- 
out a kind of theft, give away themselves, with- 
out the allowance of those that have the right 
in them : And therefore we see under the law, 
the maid that hath made any vow, was not suf- 
fered to perform it, without the consent of the 
parent y Numb. xxx. 5. The right of the parent 
was thought of force enough to cancel and make 
yoid the obligation even of a vow ; and there- 
fore surely it ought to be so much considered by 
us as to keep us from making any such, whereby 
that right is infringed. 

xv. A fourth duty to the parent is to assist 
and minister to them in all their Ministering to 
wantSj of what kind soever,, whe- their Wants. 
ther weakness and sickness of body, decayed- 
ness of understanding, or poverty and lowness 
in estate : in all these the child is bound, ac- 
cording to his ability^ to relieve and assist them. 
For the two former, weakness of body, and in- 
firmity of mind, none can doubt of the duty, 
when they remember how every child did in its 
infancy receive the very same benefit from the 
parents; the child had then no strength to sup- 
port no understanding to guide itself; the care 
of the parents was fain to supply both these to 
it. And therefore in common gratitude, when- 
ever eitherof these becomes the parents' case, as 
sometimes by great age, or some accident, both 
do, the child is to perform the same offices back 
N 3 



The Whole Duty of Man. [Sund. 

again to them. And for that of relieving their 
poverty, there is the very same obligation to that 
with the former; it being but just to sustain thy 
parent, who has formerly sustained thee. But 
besides this, Christ himself teaches us, that this 
is contained within the precept of honouring 
their parents; for when, Mark vii. 13. he accuses 
the Pharisees of rejecting the Commandment 
of God, to cleave to their own traditions, he in- 
stances in this particular concerning the reliev- 
ing of Parents. Whereby it is manifest, that this 
is a part of that duty which is enjoined in the 
fifth Commandment, as you may see at large in 
the text ; and such a duty it is, that no pretence 
can absolve or acquit us of it. How then shall 
those answer it, that deny relief to their poor 
parents ? that cannot part with their own ex- 
cesses and superfluities, which are indeed their 
sins, to satisfy the necessities of those to whom 
they owe their being ? Nay, some there are yet 
worse, who, out of pride, scorn to own their pa- 
rents in their poverty. Thus it often happens, 
when the child is advanced to dignity or wealth, 
they think it a disparagement to them to look 
on their parents, that remain in a low condition ; 
it being the betraying, as they think, to the 
world, the meanness of their birth ; and so the 
poor parent fares the worse for the prosperity 
of his child. This is such a pride and unnatu- 
ralness together, as will surely find a sharp ven- 
geance from God ; for if Solomon observes of 
pride alone, that it is the forerunner of destruc- 
tion, Prov. xvi. 18. we may much rather con- 
clude so of it, when it is thus accompanied, 
xvi. To this that hath been^aid of the duty 






Sund. 14.]' Of Duty of Parents. 275 

of Children to their Parents, I D ut y t0 i e pa i ( i 
shall add only this, that no un- even to the worst 
kindness, no fault of the Parent, °f Parents ' 
can acquit the child of his duty : but as St. 
Peter tells servants, 1 Pet. ii. 1 8. that they must 
be subject not onty to the good and gentle mas* 
ters, but also to thefroward ; so certainly it be- 
longs to children to perform duty not only to 
the kind and virtuous, but even to the harshest 
and wickedest parent : for though the gratitude 
due to a kind parent be a very forcible motive 
to make the child pay his duty : yet that is not 
the only nor chiefest ground of it, that is laid 
in the Command of God, who requires us thus 
to honour our parents. And therefore, though 
we should suppose a parent so unnatural, as 
never to have clone any thing to oblige the 
child (which can hardly be imagined) yet still 
the command of God continues in force, and 
we are in conscience of that to perform that 
duty to our parents, though none of the other 
ties of gratitude should lie on us. 

But as this is due from, the Child to the Pa- 
rent : so on the other side, there Dut ~ Pa ^ 
are other things also due from the rents to ciai- 
parent to the child, and that dreTU 
throughout the several stages and ages of it. 

xvii. First, there is the care of nourishing 
and sustaining it : which begins _ ... 

r .i ° i • i i rt • To nourish them, 

irom the very birth, and conti- 
nues a duty from the parent, till the child be 
able to perform it to himself: this is a duty 
which nature teaches ; even the savage beasts 
have a great care and tenderness in nourishing 
n 4 



$76 The Whole Duty of Man. [Sund. 14. 

their young, and therefore may serve to reproach 
and condemn all parents, who shall be so un- 
natural as to neglect this. I shall not here enter 
into the question, Whether the mother be obliged 
to give the child its first nourishment, by giving 
it suck herself, because it will not be possible to 
affirm universally in the case ; there being many 
circumstances which may alter it, and make it 
not only lawful, but best not to do it. All I 
shall say is, that where no impediment of sick* 
ness, weakness, or the like, does happen, it is 
surely best for the mother herself to perform 
tliis office ; there being many advantages to the 
child by it, which a good mother ought so far 
to consider, as not to sell them to her own sloth 
or niceness, or any such unworthy motive ; for 
where such only are the grounds of forbearing 
it, they will never be able to justify the omis- 
sion, they being themselves unjustifiable. 

But besides this first care, which belongs to 
the body of the child, there is another which 
should begin near as early, which belongs to 
their souls : and that is the bringing them to the 
Sacrament of Baptism, thereby to procure them 
Bring them an early right to all those precious 
to Baptism, advantages, which that Sacrament 
conveys to them. This is a duty the parents 
ought not to delay ; it being most reasonable, 
that they, who have been instruments to convey 
the stain and pollution of sin to the poor infant, 
should be very earnest and industrious to have 
it washed off as soon as may be : Besides, the 
life of so tender a creature is but a blast, and 
many times gone in a moment : and though we 



Sund> 14.] Parents Duty to Children. 277 

are not to despair of GocTs mercy to those poor 
children who die without Baptism, yet surely 
those parents commit a great fault, by whose 
neglect it is that they want it. 

xvi it. Secondly, the parents must provide 
for the education of the child; 
they must, as Solomon speaks, 
Prov. xxii. Train up a child in the zvay he 
should go. As soon, therefore, as children come 
to the use of reason, they are to be instructed ; 
and that, first, in those things which concern 
their eternal well-being; they are by little and 
little to be taught all those things which God 
hath commanded them as their duty to perform ; 
as also what glorious rewards he hath provided 
for them if they do it ; and what grievous and 
eternal punishments if they do it not. These 
things ought, as early as possible, to be instilled 
into the minds of children, which (like new 
vessels) do usually keep the savour of that which 
is first put into them : And therefore, it nearly 
concerns all parents to look they be at first thus 
seasoned with virtue and religion. It is sure, if 
this be neglected, there is one ready at hand to 
fill them with the contrary: the devil will be 
diligent enough to instil into them all wicked- 
ness and vice, even from their cradles : and 
there being also in all our natures so much the 
greater aptness to evil than to good, there is 
need of great care and watchfulness to prevent 
those endeavours of that enemy of souls, which 
can no way be, but by possessing them at first 
with good things, breeding in them a love to 
virtue, and hatred of vice; that so when the 
N 5 



278 The Whole Duty of Man. [Sund. 14. 

temptations come, they may be armed against 
them. This surely is, above all things, the 
duty of parents to look after, and the neglect 
of it is a horrible cruelty. We justly look upon 
those parents as most unnatural wretches, that 
take away the life of their child; but, alas! 
that is mercy and tenderness, compared to this 
of neglecting his education ; for by that he ruins 
his soul, makes him miserable eternally ; and 
God knows, multitudes of such cruel parents 
there are in the world, that thus give up their 
children to be possessed by the devil, for want 
of an early acquainting them with the ways of 
God : nay, indeed, how few there are that do 
conscionably perform this duty, is too apparent, 
by the strange rudeness and ignorance that is 
generally among youth ; the children of those, 
who call themselves Christians, being frequently 
as ignorant of God and Christ as the merest 
Heathens. But whoever they are that thus neg- 
lect this great duty, let them know, that it is not 
only a fearful misery they bring upon their poor 
children, but also a horrible guilt upon them- 
selves : for, as God says to the careless watch- 
man, Ezek. iii. 18. That if any soul perish by 
his negligence, that soul shall be required at his 
hands : so surely will it fare with all parents, 
who have this office of watchmen entrusted to 
them by God over their own children. A 
second part of education is the bringing them 
up to some employment, busying them in 
some honest exercise, whereby they may avoid 
that great snare of the devil, idleness ; and also 
be taught some useful art or trade, whereby, 



Sund. 14.] Parents Duty to Children. 9,79 

when they come to age, they may become pro- 
fitable to the commonwealth, and able to get an 
honest living to themselves. 

xix. To this great Duty of educating of Chil- 
dren there is required, as means, Meam towards 
first, encouragement; secondly, the education of 
correction. Encouragement is Cfaldren > 
first to be tried ; we should endeavour to make 
children in love with duty, by offering them re- 
wards and invitations ; and whenever they do 
well take notice of it, and encourage them to 
go on. It is an ill course some parents hold, 
who think they must never appear to their chil- 
dren but with a face of sourness and austerity; 
This seems to be that which St. Paul forewarns 
parents of, when he bids fathers not to provoke 
their children to wrath. Col. iii. 21. To be as 
harsh and unkind to them, when they do well, 
as if they do ill, is the way to provoke them, 
and then the Apostle tells us, in the same verse, 
what will be the issue of it ; they will be dis- 
couraged, they will have no heart to go on in 
any good course, when the parents afford them 
no countenance. The second means is correc- 
tion ; and this becomes seasonable when the for- 
mer will do no good. When all fair means, per- 
suasions, and encouragements prevail not, then 
there is a necessity of using sharper; and let 
that be first tried in words, I mean, not by rail- 
ing and foul language, but in sober, yet sharp 
reproof: but if that fail too, then proceed to 
blows. And in this case, as Solomon saith, he that 
spareth his rod, hateth his son, Prov. xiii. 24. 
It is a cruel fondness, that to spare a few stripes 
n G, 



280 The Mole Duty of Man. [Sund. 14, 

at the present will adventure him to those sad 
mischiefs which commonly befal the child that 
is left to himself. But then this correction must 
be given in such a manner as may be likely to 
do good : to which purpose, it must first be 
given timely the child must not be suffered to 
run on in any ill, till it hath got a habit, and 
stubbornness too. This is a great error in many 
parents ; they will let their children alone for 
divers years to do what they list, permit them 
to lie, to steal, without ever so much as re- 
buking them ; nay, perhaps please themselves 
to see the witty shifts of the child,, and think it 
matters not what they do while they are little. 
But, alas ! all that while the vice gets root, and 
that many time so deep an one, that all they 
can do afterwards, whether by words and blows 
can never pluck it up. Secondly, Correction 
must be moderate, not exceeding the quality 
of the fault, nor the tenderness of the child. 
Thirdly, it must not be given in a rage ; if it be, 
it will not only be in danger of being immode- 
rate, but it will lose its effects upon the child; 
who will think he is corrected, not because he 
has done a fault, but because his parent is angry; 
and so will rather blame the parent than him- 
self: whereas on the contrary, care should be 
taken to make the child as sensible of the fault 
as of the smart, without which he will never be 
thoroughly amended. 

xx. Thirdly, after children are grown up, 
, and are past the age of edu- 

The Parent to watch . X „ ± *.u„~ 

over their Souh, even cation, there are yet other 
when they are grown offices for the parent to per- 
u *' form to them ; the parent is 



Sund. 14.] Parents Duty to Children. 281 

still to watch over them, in respect of their 
souls, to observe how they practise those pre- 
cepts which were given to them in their educa- 
tion, and accordingly to exhort, encourage, or 
reprove, as they rind occasion. 

xxi. So also for their outward estate, they 
are to put them into some course of living in 
the world. If God have blessed the parent 
with wealth, according to what To provide for 
he hath, he must distribute to his their Subsistence. 
children ; remembering that since he was the 
instrument of bringing them into the world, he 
is, according to his ability, to provide for their 
comfortable living in it : they are therefore to 
be looked on as very unnatural parents, who, 
so they may have enough to spend on their own 
riots and excess, care not what becomes of their 
children, and never think of providing for them. 
Another fault is usual among parents in this 
business; they defer all the provisions for them, 
till themselves be dead ; heap up, perhaps, great 
matters for them against that time, but in the 
mean time afford them not such a competency 
as may enable them to live in the world. There 
are several mischiefs come from this. First, it 
lessens the child's affection to his parent ; nay, 
sometimes it proceeds so far as to make him 
wish his death : which, though it be such a faulf 
as no temptation can excuse in a child, yet it is 
also a great fault in a parent to give that temp- 
tation. Secondly, it puts the child upon shifts 
and tricks, many times dishonest ones, to supply 
his necessities: this is, I doubt not, a com twin 
effect of it. The hardness of parents has often 



284 The Whole Duty of Man. [Sund. 14 

the child will account this a great injustice in 
his father, to punish him for that which himself 
freely does ; and so he is never likely to he 
wrought upon by it. This consideration lays 
a most strict tie upon all parents to live chris- 
tianly ; for otherwise they do not only hazard 
their own souls, but those of their children also, 
and as it were purchase an estate of inheritance 
in Hell. 

xxiii. A fifth duty of Parents is blessing 
T hie them ^ elr cn ^ren : The way of doing 
' that is double ; first, by their Prayers ; 
they aie by daily and earnest prayers to com- 
mend them to God's protection and blessing, 
both for their spiritual and temporal estate : 
And, secondly, by their piety; they are to be 
such persons themselves, as that a blessing may 
descend from them upon their posterity. This 
is often promised in Scripture to godly men, that 
their seed shall be blessed: thus in the second 
Commandment God prouiises to shew mercy to 
the thousandth generation of them that love hhn 
and keep his Commandments. And it is very ob- 
servable in the Jezvs, that though they were a 
stiff-necked generation, and had very grievously 
provoked God, yet the godliness of their fore- 
fathers, Abraham, Isaac, and Jacob, did many 
times move God to save them from destruction. 
On the other side we see, that even good men 
have fared the worse for the iniquities of their 
fathers ; Thus when Josiah had destroyed ido- 
latry, restored God's service, and done good be- 
yond all the kings that were before him ; yet there 
was an old arrear of Manasseh his grandfather, 



Sund. 14.]- Parents Duty to Children, 0,85 

which all this piety of his would not blot out, 
but he resolves to cast Judah also out of his sight ; 
as you may read at large, 2 Kings, chap, xxiii. 
If therefore parents have any bowels, any kind- 
ness towards their children, and real desire of 
their prosperity, let them take care, by their own 
godly life, to entail a blessing upon them. 

xxiv. Sixthly, Parents must take heed that 
they use their power over their chil- To . n0 
dren, with equity and moderation, unreasonable 
not to oppress them with unreason- Commands > 
able commands, only to exercise their own au- 
thority ; but in all things of weight to consider 
the real good of their children, and to press them 
to nothing which may not consist with that. 
This is a rule whereof parents may often have 
use, but in none greater than in the business of 
marrying their children, wherein many that 
otherwise are good parents, have been to blame ; 
when out of an eagerness of bestowing them 
wealthily, they force them to marry utterly 
against their own inclinations, which is a great 
tyranny, and that which frequently betrays them 
to a multitude of mischiefs, such as all the 
wealth in the world cannot repair. There are 
two things which parents ought especially to 
consider in the matching their children ; the 
first, how they may live christianly ; and, to 
that purpose, to chuse a virtuous and pious per- 
son to link them with. The second is, how 
they may live cheerfully and comfortably in this 
world ; and to that end, though a competency 
of estate may be necessary to be regarded, yet 
surely abundance is no way requisite, and there- 



.284 The Whole Duty of Man. [Sund. 14. 

the child will account this a great injustice in 
his father, to punish him for that which himself 
freely does; and so he is never likely to he 
wrought upon by it. This consideration lays 
a most strict tie upon all parents to live chris- 
tianly ; for otherwise they do not only hazard 
their own souls, but those of their children also, 
and as it were purchase an estate of inheritance 
in Hell. 

xxiii. A fifth duty of Parents is blessing 

T ble th ^ e ^ r cn ^^ ren : The way of doing 
" that is double; first, by their Prayers; 
they aie by daily and earnest prayers to com- 
mend them to God's protection and blessing, 
both for their spiritual and temporal estate : 
And, secondly, by their piety; they are to be 
such persons themselves, as that a blessing may 
descend from them upon their posterity. This 
is often promised in Scripture to godly men, that 
their seed shall be blessed: thus in the second 
Commandment God promises to shew mercy to 
the thousandth generation of them that lovehbn 
and keep his Commandments. And it is very ob- 
servable in the Jews, that though they were a 
stiff-necked generation, and had very grievously 
provoked God, yet the godliness of their fore- 
fathers, Abraham, Isaac, and Jacob, did many 
times move God to save them from destruction 
On the other side we see, that even good men 
have fared the worse for the iniquities of their 
fathers ; Thus when Josiah had destroyed ido- 
latry, restored God's service, and done good be- 
yond all the kings that were before him ; yet there 
was an old arrear of Manasseh his grandfather. 



Sund. 14.]- Parents Duty to Children, 285 

which ail this piety of his would not blot out, 
but he resolves to cast Judah also out of his sight ; 
as you may read at large, 2 Kings, chap, xxiii. 
If therefore parents have any bowels, any kind- 
ness towards their children, and real desire of 
their prosperity, let them take care, by their own 
godly life, to entail a blessing upon them. 

xxiv. Sixthly, Parents must take heed that 
they use their power over their chil- To . n0 
dren, with equity and moderation, unreasonable 
not to oppress them with unreason- Commands - 
able commands, only to exercise their own au- 
thority ; but in all things of weight to consider 
the real good of their children, and to press them 
to nothing which may not consist with that. 
This is a rule whereof parents may often have 
use, but in none greater than in the business of 
marrying their children, wherein many that 
otherwise are good parents, have been to blame ; 
when out of an eagerness of bestowing them 
wealthily, they force them to marry utterly 
against their own inclinations, which is a great 
tyranny, and that which frequently betrays them 
to a multitude of mischiefs, such as all the 
wealth in the world cannot repair. There are 
two things which parents ought especially to 
consider in the matching their children ; the 
first, how they may live christianly ; and, to 
that purpose, to chuse a virtuous and pious per- 
son to link them with. The second is, how 
they may live cheerfully and comfortably in this 
world ; and to that end, though a competency 
of estate may be necessary to be regarded, yet 
surely abundance is no way requisite, and there- 



286* The Whole Duty of Man. [Sund. \$. 

fore that should not be too vehemently sought 
after. That which much more tends to the 
happiness of that state, is the mutual kindness 
and liking of the parties, without which mar- 
riage is of all other the most uncomfortable 
condition; and therefore no parent oughi to 
thrust a child into it. I have now done with 
the first sort of relation^ that of a Parent 



SUNDAY XV. 



Of Duty to our Brethren and Relations t Hus~ 
band, Wife, Friends, Masters, Servants. 

Sect. i. The second sort of relation is that 
of a Brother. Now Brotherhood may be two- 
fold, either natural or spiritual : the natural 
Duties to may in largest extent contain under 
Brethren. j t a ll mankind, all that partake of the 
same nature : but I shall not consider it so in 
this place : having already mentioned those 
general duties, which belong to all as such. 
I now speak of that natural Brother- 
hood that is between those that are the 
children of the same immediate parents; and the 
duty of these is to have united hearts and affec- 
tions. This nature points out to them ; they 
partaking in a more especial manner of each 
other's substance, and therefore ought to have 
the greatest tenderness and kindness to each 
other. Thus we see Abraham makes it an argu- 
ment, why there should be no contention between 



Sund. 15.] Duties of Brethren. 287 

him and Lot, because they were Brethren. Gen. 
xiii. 8. And though by brethren there is meant 
only cousins, yet that helps the more strongly 
to conclude, that this nearer relation is in reason 
to be a greater bar to strife; as also that this 
kindness is in some degree to be extended to all 
that have any nearness of blood to us. 

ti. This Kindness and love between Brethren 
and Sisters ought to be very firmly The Necessity 
grounded in their hearts; if it be of Love among 
not, they will be of all others in Br*k**& 
most danger of disagreeing: for the continual 
conversation that is among them, whilst they 
are at home in their father's house, will be apt 
to minister some occasion to jar. Besides, the 
equality that is among them in respect to birth, 
often makes them inclinable to envy each other, 
when one is in any respect advanced above the 
other. Thus we see Joseph's brethren envied 
him, because he had most of his father's love ; 
and Rachel envied her sister Leah, because she 
was fruitful. Therefore, for the pre venting of 
such temptations,, let all who have brethren and 
sisters, possess their minds with a great and real 
kindness to them, look on them, as parts of 
themselves, and then they will never think fit 
either to quarrel with them, or to envy them 
any advantage, any more than one part of the 
body does another of the same body, but will 
strive to advance and help forward the good of 
each other. 

in. The secnd kind of Brotherhood is spi- 
ritual : that contains all those who Spiritual 
profess the same faith with us. The Brotherhood* 



288 The Whole Duty of Man. [Sund. 15. 

churchin our Baptism becomes a motber to each 
baptized person ; and then surely they that have 
the relation of Children to her, must have also 
the relation of brethren to each other. And to 
this sort of brethren also we owe a great deal of 
tenderness and affection; the spiritual bond of 
religion should, of all others, the most closely 
unite our hearts. This is the brotherhood which 
St. Peter exhorts us to love, 1 Pet. ii. 17. And 
to it we are in an especial manner bound to do 
all good offices. Do good, saith the Apostle, to 
«//, but especially unto them xvho are of the house 
hold of faith, Gal. vi. 1 0. Our compassions are 
to be most melting towards them, of all others, 
in all their needs. Christ tells us, That whoso- 
ever gives but a cup of cold water to any in the 
name of a Disciple, shall not lose his reward, 
Matt. x. 42. From whence we may assure 
ourselves, that this peculiar love to Christians, 
as Christians, is very acceptable in his sight. 

iv. Several Duties there are required of us to 
Our Duty to hold these Brethren : One principal is 
Commwiion with the holding Communion with 

these Brethren. ^^ . ^ ^ ^ £ ^^ . 

We are constantly to continue in the belief and 
profession of all those necessary truths, by which 
we may be marked out as followers and disciples 
of Christ. This is that faith which St. Jude 
speaks of, which was once delivered to the saints, 
Jude 3. By keeping whereof we continue still 
united to this spiritual brotherhood, in respect 
of profession which we must constantly do, 
what storms and persecutions soever attend it, 
according to the exhortation of the Apostle, 
Heb. x. 23. Let us holdfast the prof ession of our 



Sund. 15,] Duties to Brethren. 289 

faith without wavering* Secondly, We are, also, 
as opportunity serves, to communicate with thein 
in all holy offices. We must be diligent in fre- 
quenting the assemblies of the Saints, which is, 
as it were, the badge of our profession ; and 
therefore he that willingly withdraws himself 
from these, gives grounds to suspect he will be 
apt to renounce the other also. But these parts 
of Communion we find strictly maintained by 
the first Christians, Acts ii. 42. They continued 
stedfastly in the Apostles' doctrine and fellow- 
ship, and in breaking bread, and in prayers. 
They continued, and that steadfastly : they were 
not frightened from it by any persecutions, though 
that were a time wherein they were tried with 
the sharpest sufferings ; which may teach us, that 
it is not the danger that attends this duty can 
acquit us of it. 

v. Secondly, We are to bear with the Infir- 
mities of our Christian Brethren; To hear with 

according tO the advice Of St. their Infirmities. 

Paul, Rom. xv. 1 . We that are strong, ought to 
bear the infirmities of the xveak. If one that 
holds all necessary Christian truths, happen yet 
to be in some error, we are not for this either to 
forsake his communion, or despise his person. 
This St. Paul teaches us in the case of that weak 
brother, xvho by error made a causeless scruple 
about meats, Rom. xiv. Where he bids the 
stronger Christians, that is, those who being bet- 
ter instructed, discerned him to be in an error, 
yet to receive him nevertheless, and not to de- 
spise him; as on the other side, he bids that weak 
one not to judge the stronger. The lesser differ- 
2 



290 The Whole Duty of Man. [Sund. 15. 

ences in opinion must be borne with on both 
sides, and must not in the least abate our bro- 
therly charity towards each other. 

vi. Thirdly, we are to endeavour the restor- 
To restore them ing of any fallen brother, that is, 
after Falls. to bring him to repentance, after 
he hath fallen into any sin. Thus St. Paul 
commands the Galatians that they should re- 
store him that zvas overtaken in a fault, consider*- 
ing themselves , lest they were also tempted. We 
are not to look on him as cast away, to give him 
over as utterly desperate; neither are we to 
triumph over him, in respect of our own in- 
nocence, like the proud Pharisee over the poor 
Publican, Luke xviii. 1 1. but we are meekly to 
endeavour his recovery, remembering that our 
own frailty in such, that we are not secure from 
the like falls. 

vii. Fourthly, we are to have a sympathy 
To sympathize and fellow-feeling with these bre- 
toith them, thren, to be nearly touched with 

whatsoever befals them, either as they are con- 
sidered in society, or as single persons. In so- 
ciety first, and so they make up a Church : and 
that, either the universal, which is made up of 
all believers throughout the world, or any par- 
ticular church, which is made up of all believers 
in that particular nation : and whatever hap- 
pens to either of these, either the whole church 
in general, or any such single part of it, especi- 
ally that whereof ourselves are members, we 
are to be much affected and moved with it, to 
rejoice in all the prosperities, and to mourn and 
bewail all the breaches and desolations thereof, 






Sund. 15.] Duties of Brethren. 29 1 

and daily and earnestly to pray with David, 
Psal. li. 18. be favourable and gracious unto 
Sion ; build thou the walls of Jerusalem ; and 
that especially when we see her in distress and 
persecution. Whosoever is not thus touched 
with the condition of the Church, is not to be 
looked on as a living member of it : For as in 
the natural body, every member is concerned in 
the prosperity of the whole, so certainly it is 
here. It was the observation of the Psalmist, 
that God's servants think upon the stones oj Sion, 
and pity to see her in the dust, Psal. cii. 14. And 
surely all his servants are still of the same tem- 
per, and cannot look on the ruins and desola- 
tions of the church without the greatest sorrow 
and lamentation. Secondly, We are to have 
this fellow-feeling with our brethren considered 
as single persons. We are to account ourselves 
concerned in every particular Christian, so as to 
partake with him in all his occasions, either of 
joy or sorrow. Thus the Apostle exhorts, Rom. 
xii. 15, Rejoice with them that do rejoice, and 
weep with them that zveep. And again, 1 Cor. 
xii. 26\ under the similitude of the natural body 
he urges this duty, Whether one member suffer ', 
all the members suffer with it, or one member be 
honoured, all the members rejoice with it. All 
these several effects of love we owe to these 
spiritual brethren. And this love is that which 
Christ hath made the badge of his Disciples, 
John xiii. 35. By this shall all men knoxv that ye 
are my Disciples, if ye have love one to another : 
So that if we mean not to cast off Discipleship 
to Christ, we must not forsake this love of the 
brethren. 



292 The Whole Duty of Man. [Sund. 15. 
vin. The third relation is that between Hus- 
Tke Wife owes ^and anc * ^i%! This is yet much 
to the Husband nearer than either of the former, 
Obedience. as a pp ea rs by that text, Eph. v. 3 1, 
A Man shall leave father and mot 'her, and cleave 
to his Wife, and they two shall be one flesh. Se- 
veral duties there are owing from one of these 
persons to the other. And first for the Wife, 
she owes obedience. This is commanded by the 
Apostle, Col. iii. 18. Wives, submit yourselves 
unto your own Husbands, as it is fit in the Lord. 
They are to render obedience to their Husbands 
in the Lord ; that is, in all lawful commands : 
for otherwise it is here, as in the case of all other 
superiors, God must be obeyed rather than man; 
and the wife must not upon her husband's com- 
mand do any thing which is forbidden by God. 
But in all things, which do not cross some com- 
mand of God's, this precept is of force, and will 
serve to condemn the peevish stubbornness of 
many wives, who resist the lawful commands of 
their husbands, only because they are impatient 
of this duty of subjection, which God himself 
requires of them. But it may be here asked^ 
What if the husband command something, which 
though it be not unlawful, is yet very inconve- 
nient and imprudent, must the wife submit to 
such a command ? To this I answer, that it will 
be no disobedience in her, but duty, calmly and 
mildly to shew him the inconveniences thereof, 
and to persuade him to retract that command : 
But in case she cannot win him to it by fair en- 
treaties, she must neither try sharp language, 
nor yet finally refuse to obey ; nothing but the 



Sund. 15.] JVfaes Duty. 293 

unlawfulness of the command being sufficient 
warrant for that. 

ix. Secondly, The Wife owes fidelity to the 
Husband, and that of two sorts ; First, F . (Mf 
That of the bed. She must keep her- " r * ■ 
self pure and chaste, from all strange embraces ; 
and therefore must not so much as give an ear to 
any that would allure her, but with the greateot 
abhorrence, reject all motions of that sort, and 
never give any man, that has once made such a 
motion to her, the least opportunity to make a 
second. Secondly, she owes him likewise Fi- 
delity in the managing those worldly affairs he 
commits to her : she must order them so as may 
be most to her husband's advantage, and not 
by deceiving and cozening of him, employ his 
goods to such uses as he allows not of. 

x. Thirdly, she owes him Love, and together 
with that, all friendliness and kindness of 
conversation ; she is to endeavour to bring 
him as much assistance and comfort of life, as is 
possible, that so she may answer that special end 
of the woman's creation, the being a help to her 
Husband, Gen. ii. 1 8. And this in all conditions, 
whether health and sickness, wealth or poverty, 
whatsoever estate God by his providence shall 
cast him into, she must be as much of comfort 
and support to him as she can. To this, all 
sullenness and harshness, all brawling and un- 
quietness, is directly contrary ; for that makes 
the wife the burden and plague of the man, 
instead of a help and comfort : and sure, if it 
be a fault to behave one's self so to any person, 
as hath already been shewed, how great must it 



294 The Whole Duty of Man, [Sund. 15. 

be to do so to him, to whom the greatest kind- 
ness and affection is owing ? 

xi. Nor let such wives think, that any faults 
The Faults of the or provocations of the Hus- 
Hushand acquit not band can justify their froward- 

from these Duties. nesg . f or the y wiU nofcj either 

in respect of religion or discretion. Not in re- 
ligion; for where God has absolutely commanded 
a duty to be paid, it is not any unworthiness of 
the person can excuse from it ; nor indiscretion, 
for the worse a husband is, the more need there 
is for the wife to carry herself with that gentle- 
ness and sweetness, that may be most likely to 
win him. This is the advice St. Peter gave the 
wives of his time, 1 Fet.ni. 1. Likewise, ye wives, 
be in subjection to your own Husbands ; that if 
any obey not the word, they also may without the 
word be won by the conversation of the wives. It 
seems the good behaviour of the wives was 
thought a powerful means to win men from 
Heathenism to Christianity ; and sure it might 
now-a-days have some good effects, if women 
would have but the patience to try it ; at least it 
would have this, that it would keep some toler- 
able quiet in families : Whereas, on the other 
side, the ill fruits of the wives unquietness are 
so notorious, that there are few neighbourhoods 
but can give some instance of it. How many 
men are there, that, to avoid the noise of a 
froward wife, have fallen to company-keeping, 
and by that to drunkenness, poverty, and a mul- 
titude of mischiefs ? Let all wives therefore be- 
ware of administering that temptation: But 
whenever there happens any thing, which in 



Sund. 15.] Husbands Duty. sg5 

kindness to her husband she is to admonish him 
of, let it be with that softness and mildness, that 
it may appear it is love, and not anger, that 
makes her speak. 

xii. There are also on the husband's part 
several duties. There is, First, Love; TheIIusband 
which St. Paul requires to be very owes to the 
tender and compassionate towards wi f e Love - 
the Wife, as appears by the similitudes he uses 
in that matter, Eph. v. The one, that of the 
Love a man bears to his natural body. No man % 
saith he, ver. 29- ever yet hated his own fleshy 
but nourisheth it, and cherisheth it. The other 
Love is that Christ bears to his Church, which 
is far greater, ver. 25, both which he sets as pat- 
terns of this love of Husbands towards their 
Wives. This utterly forbids all harshness and 
roughness to them : Men are to use them as parts 
of themselves, to love them as their own bodies, 
and therefore to do nothing that may be hurtful 
and grievous to them, no more than they would 
cut and gash their own flesh. Let those hus- 
bands that tyrannize over their wives, that scarce 
use them like human creatures, consider whe- 
ther that be to love them as their own bodies. 

xiii. A second Duty of the Husband is 
faithfulness to the bed. This is by Faith f uhl€SS 
God as well required of the Hus- 
band as the Wife ; and though the world do 
seem to look on the breach of this duty with less 
abhorrence in the husband : yet sure, before that 
just Judge, the offence will appear no less on 
the man's side than the woman's : this is certain, 
it is in both a breach of the vow made to each 
02 






296 The Whole Du ty of Man. [Sund 1 -5. 

other at their marriage ; and so., besides the un- 
eleanness, a downwright perjury : And those dif- 
ferences in the case, which seem to cast the scale, 
are rather in respect of civil and worldly consi- 
derations, than merely of the sin. 

xiv. A third Duty of the Husband is to 
. maintain and provide for the Wife 

* He is to let her partake with him in 
those outward good things wherewith God hath 
blessed him, and neither by niggardliness debar 
her of what is fit for her, nor yet by unthrifti- 
ness to waste his goods, that he shall become 
•unable to support her. This certainly is the duty 
of the Husband, who being, as hath been said, 
to account his wife as a part of his own body, 
must have the very same care to sustain her, that 
he hath for himself. Yet this is not so to be 
understood, as to excuse the wife from her part 
of labour and industry, when that is requisite ; 
it being unreasonable the husband should toil to 
maintain the wife in idleness. 

xv. Fourthly, The husband is to instruct the 
v j Wife in the things that concern her 

Instruction. ; \ . c v> . , . ' 

eternal welfare, if she be ignorant of 
them. Thus St. Paul bids the Wives learn by 
their Husbands at home, 1 Cor. xiv. 35. which 
supposes that the husband is to teach her. Indeed 
it belongs to every master of a family to endea-l 
vour that all under his charge be taught all ne-J 1 
cessary things of this kind; and then sure morels 
especially his wife, whp is so much nearer to himl* 
than all the rest. This should make men careful!^ 
to get knowledge themselves, that so they may|K 
Jbe able to perform this duty they owe to others.! ^ 



Sund. 15.] Husbands Duty. %97 

xvi. Lastly, Husbands and Wives are mu- 
tually to pray for each other, TT , _ . __.- 

. . J nV 1 * / . r ^ i Husbands and Wtv.es 

to beg all blessings from God, mutU aihj to pray for 

both Spiritual and temporal,, and assist each other 

and to endeavour all they can inallGood - 
to do all good to one another, especially alt- 
good to each other's souls, by stirring up to the 
performance of duty, and dissuading and draw- 
ing back from all sin, and by being like true 
yoke-fellows, helpful and assistant to each other, 
in the doing of all sorts of good, both to their 
own family, and all others within their reach. 
This is, of all other, the truest and most valuable 
love. Nay, indeed, how can it be said they do 
love at all, who contentedly let each other run 
on in a course that will bring them to eternal 
misery? And if the love of husbands and wives 
were thus grounded in virtue and religion, it 
would make their lives a kind of Heaven on 
earth ; it would prevent all those contentions 
and brawlings so common among them, which 
are the great plagues of families, and the lesser 
hell in passage to the greater : And truly where 
it is not thus founded, there is little comfort to- 
be expected in marriage. 

xvii. It should therefore be the care of every 
one, that means to enter upon • * _ , 

«, • i i • ji The Virtue of the 

that state, to consider advisedly Person the chief 

beforehand, and tO Chuse SUCh Consideration in 

a person with whom they may arria s e - 
\ L have the spiritual friendship; that is, such a one 

as truly fears God. There are many false ends of 
: marriage looked upon in the world ; some marry 

for wealth, others for beauty, and generally, they 
o3 



298 The Whole Duty of Man. [Sund. 15. 

are only worldly respects that are at all con- 
sidered : But certainly he that would marry 
as he ought, should contrive to make his mar- 
riage useful to those better ends of serving God, 
and saving his own soul ; at least, he must be 
sure to be no hindrance to them : And to that 
purpose the virtue of the person chosen, is more 
conducing than all the wealth in the world : 
though I deny not, but that a competency of 
that may likewise be considered. 

xviii. But above all things, let all take heed 
Unlawful that they make nofsuch Marriages as 
Marriages. mav not only be ill in their effects, but 
are actual sins at the time ; such are the mar- 
riages of those that were formerly promised to 
some other : In which case, it is sure they rightly 
belong to those to whom they passed the first 
promise ; and then for any other to marry them, 
during the life of that person, is to take the 
husband or wife of that other; which is direct 
adultery, as St. Paul tells us, Rom. vii. 3. The 
like unlawfulness there is also in the marriage of 
those who are within those degrees of kindred 
forbidden by God ; the particulars whereof are 
set down in the 18th and 20th of Leviticus. 
And whoever marries any that is within any of 
those degress of nearness, either to himself, or 
to his deceased wife 3 which is as bad., commits 
that great sin of incest ; and so long as he con- 
tinues to live with such his unlawful wife, 
remains in that fearful guilt. This weariness in 
the choice of the person to be married would 
prevent many sad effects, which we daily see 
follow such rash or unlawful matches. It were 



Sund. 15.] Of Friendship. 299 

well therefore if people would look on marriage, 
as our church advises, as a thing not to be un- 
dertaken lightly 3 unadvisedly, or wantonly, to sa- 
tisfy Men's carnal lusts and appetites, but reve- 
rently, discreetly, advisedly, soberly, and in the 
fear of God; and in so doing, no doubt a bless- 
ing would follow, which otherwise there is little 
ground to expect. I have now done with this 
relation between husband and wife. 

xix. The next is, that between Friends : And 
this relation, if it be rightly founded, _ ,,. 

. - i c i Jc vi6yiu.sh.ip, 

is of great nearness and usefulness ; 
but there is none more generally mistaken in the 
world : Men usually call them their friends, 
with whom they have an intimacy and frequency 
of conversation, though that intimacy be indeed 
nothing but an agreement and combination in 
sin. The drunkard thinks him his friend, that 
will keep him company ; the deceitful person, 
him that will aid him in his cheats ; the proud 
man him that will flatter him : and so generally 
in ail vices they are looked on as friends, that 
advance and further us in them. But, God, 
knows this is far from friendship ; such a friend 
as this the devil himself is in the highest degree, 
who is never backward in such offices. The 
true friendship is that of a direct contrary 
making ; it is a concurrence and agreement in 
virtue not in vice. In short, a true friend 
loves his friend so, that he is very zealous of his 
good : and certainly he that is really so, will 
never be the instrument of bringing him to the 
greatest evil. The general duty of a £ 
friend must then be resolved to be the 
o 4 



300 The Whole Duty of Man. [Sund. 1 

industrious pursuit of his friends real advan 
tages, in which there are several particulars 
contained. 

xx. As, first, Faithfulness in all trusts com- 
FaitWness. ^ d ^ him by his friend, whether 
that of goods or secrets : He that 
betrays the trust of a friend in either, is by all 
men looked upon with abhorrent it being one 
of the highest falsenesses and treacheries ; and 
from such treacherous wounds the wise man tells 
us, every friend will depart, Ecclus. xxii. 22. 

xxi. Secondly, it is the duty of a friend to 
' . ' be assisting to his friend in all his out- 

ward needs ; to counsel him, when he 
wants advice ; to cheer him when he needs com- 
fort ; to give him when he wants relief ; and 
to endeavour his rescue out of any trouble or 
danger. An admirable example we have of this 
friendship in Jonathan to David, he loved him as 
his own soul ; and we see, he not only contrives 
for safety, when he was in danger, but runs 
hazards himself to rescue and deliver his friend ; 
draws his father's anger upon him, to turn it from 
David, as you may read at large, 1 Sam, xx. 

xxrr. The third and highest duty of a friend 
, • . . is to be aiding and assisting to the 

Admonition. , c , . r P , , , ° , 

soul of his friend, to endeavour to 
advance that in piety and virtue, by all means 
within his power, by exhortations and encou- 
ragements to all virtue, by earnest and vehement 
dissuasions from all sin ; but not only thus in 
general, but by applying to his particular wants, 
especially by plain and friendly reproofs, where 
he knows, or reasonably believes there is any 



« 



Sund. 15.] Of Friendship. 30 £ 

fault committed. This is of all others, the most 
peculiar duty of a friend, it being indeed that 
which none else is qualified for. Such an un- 
willingness there is in most men to hear of their 
faults, that those who undertake that work, had 
need have a great prepossession of their hearts, 
to make them patient of it. Nay, it is so gene- 
rally acknowledged to be the proper work of a 
friend, that if he omit it, he betrays the offender 
into security ; his not reproving will be apt to 
make the other think he does nothing worthy of 
reproof, and so he tacitly acts that basest part of 
a flatterer, soothes and cherishes him in his sin. 
When yet farther it is considered how great need 
all men have, at some time or other, of being 
admonished, it will appear a most unfriendly, 
yea, a cruel thing to omit it. We have that 
natural partiality to ourselves, that we cannot so 
readily discern our own miscarriages, as we do 
other men's, and therefore it is very necessary 
they should sometimes be showed us by those, 
who see them more clearly ; and the doing this 
at the first, may prevent the multiplying of more : 
Whereas, if we be suffered to go unreproved, 
it often comes to such a habit, that reproofs will 
do no good. And then how shall that person be 
able to answer to it, either to God or himself, 
that has by his silence betrayed his friend to the 
greatest mischief? It is the expression of God 
himself, speaking of a friend, Thy friend, which 
is as thine oxvn soul, Deut. xii. 6. And sure we 
should in this respect account our friends as our 
own souls, by having the same jealous tender- 
ness and watchfulness over their souls, which we 
o5 



302 The Whole Duty of Man. [Sund. 15. 

ought to have over our own. It will therefore 
be very fit for all that have entered into any strict 
friendship, to make this one special article in the 
agreement, that they shall mutually admonish 
and reprove each other ; by which means it will 
become such an avowed part of their friendship, 
that it can never be mistaken by the reproved 
party for censoriousness or unkindness. 

xxin. Fourthly, To the several parts of 
t kindness must be added that of Prayer. 
* aye1 ' We must not only assist our friends 
ourselves, in what we can, but we must call 11 
the Almighty's aid to them ; recommending them 
earnestly to God for all his blessings, both tem- 
poral and spiritual. 

xxiv. Lastly, we must be constant in our 
• friendships, and not out of a lightness 

Constancy, c , r r x^ • j 

of humour grow weary of a Inend, 
only because we have had him long. This is 
great injustice to him, who if he have behaved 
himself well, ought the more tQ be valued, by 
how much the longer he has continued to do so : 
And it is great folly in ourselves ; for it is the 
casting away the greatest treasure of human life ; 
for such certainly is a tried friend. The wisest 
of men gives warning of it, Prov. xxvii. 10. 
Thine oxvn friend, and thy father s friend, forsake 
not. Nay farther, it is not every light offence 
of a friend, that should make thee renounce his 
friendship ; there must be some allowance made 
to the infirmities of men ; and if thou hast occa- 
sion to pardon him somewhat to-day, perhaps 
thou mayest give him an opportunity to requite 
thee to-morrow ; therefore nothing but unfaith- 



Sund. 15.] Servants Duty. 303 

fulness, or incorrigible vice should break this 
band. 

xxv. The last relation is that between Mas- 
ters and Servants; both which Sermnts owe t0 

Owe duty to each Other. That their Masters 

of the Servant is, first, obedience Obedience* 
to all lawful commands. This is expressly re- 
quired by the Apostle, Eph. vi. 6. Servants, 
obey in all things your Masters, Sec. And this 
obedience must not be a grumbling and unwill- 
ing one, but ready and cheerful, as he there 
proceeds to exhort, ver. 7. With good will doing 
service : And to help herein, they are to 
consider, that it is to the Lord, and not unto 
men. God has commanded servants thus to 
obey their masters ; and therefore the obedience 
they pay is to God ; which may well make them 
do it cheerfully, how harsh and unworthy soever 
the master be, especially if what the Apostle 
farther urgeth, ver. 8. be considered, that there 
is a reward to be expected from God for it. 

xxvi. The second duty of the servant is 
Faithfulness ; and that may be of ~ . , ,. , 

. , f . faithfulness. 

two sorts : one, as opposed to eye- J 

service ; the other, to purloining or defrauding. 
The first part of faithfulness is the doing of all 
true service to his master, not only when his eye 
is over him, and he expects punishment for the 
omission, but at all times, even when his master 
is not likely to discern his failing; and that 
servant that doth not make conscience of this, 
is far from being a faithful servant, this eye- 
service being by the Apostle set opposite to that 
singleness of heart which he requires of servants, 
o6 



304 The Whole Duty of Man. [Suiid. 15. 

JEph. vi. 5. The second sort of faithfulness con- 
sists in the honest managery of all things entrusted 
to him by his master, the not wasting his goods, 
(as the unjust Steward was accused to have done,) 
Luke xvi. whether by careless embezzling of 
them, or by converting any of them to his own 
use, without the allowance of his master. This 
latter is that of purloining of which the Apostle 
warns servants, Tit. ii. 10. and is indeed na 
better than an errant theft : Of this kind are all 
those ways, that the servant hath of gaining to 
himself by the loss and damage of his master; 
as the being bribed to make ill bargains for him, 
and many the like : Nay, indeed, this sort of 
unfaithfulness is worse than common theft, by 
how much there is a greater trust reposed, the 
betraying whereof adds to the crime. As for 
the other sort of unfaithfulness, that of wasting, 
though without gain to themselves, it differs 
not much in effect from this ; the master may 
lose as much by the one as the other ; and 
then, what odds is it to him, whether he be 
robbed by the covetousness or negligence of his 
servant ? And it is still the same breach of trust 
with the former ; for every master is supposed 
to entrust his affairs as well to the care as the 
honesty of his servant ; for it would be little 
advantage to the master to be secured that his 
servant would not himself cheat him, whilst, in 
the mean time, he would by his carelessness give 
opportunity to others to do it. Therefore he 
that does not carefully look to his master's pro- 
lit deceives his trust, as well as he that unjustly 
provides for his own. 



Sund, 15 .] Servants Duty. 305 

xxvi t. A third duty of a servant is patience 
and meekness, under the reproofs of Submission 
his master, not answering again , as the t0 Rebuke.. 
Apostle exhorts, Tit. ii. 9* that is, not making 
such surly and rude replies, as may increase 
the master's displeasure, a thing too frequent 
among servants, even in the justest reprehen- 
sions ; whereas St. Peter directs them patiently 
to suffer even the most undeserved correction,, 
even when they do well and suffer for it, 1 Pet. 
ii. 20. But the patient suffering of rebuke is 
not all that is required of servants in this mat- 
ter : They must also amend the fault they are 
rebuked for, and not think they have done 
enough, when they have (though never so duti- 
fully) given the master the hearing. 

xxvin. A fourth duty of a servant is Dili- 
gence. He must constantly attend to ^. 7 . 
all those things which are the duties 
of his place, and not give himself to idleness 
and sloth, nor yet to company-keeping, gaming, 
or any other disorderly course, which may take 
him off from his master's business. All these 
are necessary duties of servants, which they are 
carefully and conscionably to perform, not so 
much to escape their master's anger, as God's, 
who will certainly call every one of them to an 
account, how they have behaved themselves 
towards their earthly masters. 

xxix. Now, on the other side, there are 
some things also owing from the Ma5ter8(m€ 
masters to their servants : As, first, their Servants 
the master is bound to be just to Justice - 
them, in performing those conditions on which 
4 



306 The Whole Duty of Man. [Sund. 15. 

they were hired ; such are commonly the giving 
them food and wages : And that master that 
withholds these, is an oppressor. 

xxx. Secondly, the master is to admonish 
and reprove the servant in case of 
fault; and that not only in faults 
against them, wherein few masters are back- 
ward, but also and more especially in faults 
against God, whereat every master ought to be 
more troubled, than at those which tend only to 
his own loss or inconvenience ; the dishonour of 
God, and the hazard of the meanest man's soul, 
being infinitely more worthy of our disquiet, 
than any thing of the other kind can be. And 
therefore, when masters are presently on fire for 
any little negligence or fault of a servant towards 
themselves, and yet can without trouble see 
them run into the greatest sins against God, it is 
a sign they consider their own concernments too 
much, and God's glory and their servants souls 
too little. This is too commonly the temper of 
masters ; they are generally careless how their 
servants behave themselves towards God, how 
disorderly and profane their families are ; and 
therefore never bestow any exhortation or admo- 
nition to persuade them to virtue, or draw them 
from vice : Such masters forget that they must 
one day give an account, how they have go- 
verned their families. It is certainly the duty of 
every ruler to endeavour to advance piety and 
godliness among all those that are under his 
charge ; and that as well in this lesser dominion 
of a family, as in the greater of a realm or na- 
tion. Of this David was so careful, that we 



Sund. 15.] Masters Duty. 307 

see he professes, Psal. ci. 7. That no deceitful 
person should dzvell in his house ; that he that told 
lies, should not tarry in his sight. So much he 
thought himself bound to provide, that his 
family might be a kind of Church, an assembly 
of godly, upright persons : And if all masters 
would endeavour to have theirs so, they would, 
besides their eternal reward of it hereafter, find 
a present benefit by it ; their worldly business 
would thrive much the better ; for if their ser- 
vants were brought to make conscience of their 
ways, they would then not dare either to be neg- 
ligent or false. 

xxxr. But as it is the Duty of Masters to 
admonish and reprove their servants, so they 
must also look to do it in a due manner, that is, 
so as may be most likely to do good ; not in 
passion and rage, which can never work the 
servant to any thing but the despising or hating 
him ; but with such sober and grave speeches, 
as may convince him of his fault, and may 
also assure him, that it is a kind desire of his 
amendment (and not a willingness to wreak his 
own rage) which makes the master thus to re- 
buke him. 

xxx u. A third duty of the Master is to set 
a good example of honesty and _ -^ 

S r ,? r. Good Example. 

godliness to his servants, without r 

which it is not all the exhortations or reproofs 
he can use, will ever do good ; or else he pulls 
down more with his example, than it is possible 
for him to build with the other : And it is mad- 
ness for a drunken or profane master to expect 
a sober and godly family. 



308 The Whole Duty of Man. [Sund. 15. 

xxxiii. Fourthly, the Master is to pro* 
Means of vide that his servants may not want 
instruction. means of being instructed in their 
duty, as also the they may daily have constant 
times of worshipping God publicly, by having 
prayers in the family. But of this I have spoken 
before, under the head of Prayer ; and there- 
fore shall here say no more of it. 

xxxiv. Fifthly, the Master in all affairs 
Moderation of his own, is to give reasonable and 
in Command, moderate commands, not laying 
greater burdens on his servants, than they are 
able to bear : particularly, not requiring so much 
work, that they shall have no time to bestow on 
their souls ; as, on the other side, he is not to 
permit them to live so idly, as may make them 
either useless to him, or may betray themselves 
to any ill. 

xxxv. Sixthly, The Master is to give his 
Encouragement servants encouragement in well- 
in well doing. doing, by using them with that 
bounty and kindness, which their faithfulness 
and diligence, and piety deserves ; and finally, 
in all his dealings with them he is to remember, 
that himself hath, as the Apostle saith, Eph. vi. 
9. a Master in Heaven, to whom he must give 
an account of the usage of his meanest servant 
on earth. 

Thus have I briefly run through those several 
relations, to which we owe particular duty; and 
so have done with that first branch of Duty to. 
our Neighbours, that of Justice. 






Sund. 16V) Duty of Charity. 309 



SUNDAY XVI. 

Other Branches of our Duty to our Neigh- 
bour : Of Charity to Men's Souls Bodies^ 
and Credit. 

Sect, i The second branch of Duty to 
our Neighbour is Chanty, or Love. This is 
the great Gospel duty so often enjoin- , . 
ed us by Christ, the New Command- ny ' 
ment, as himself calls it, John xiii. 34. That ye 
love one another: And this is again repeated 
twice in one chapter, Jjiin xv. 12, 17. and the 
first Epistle of St. John% almost wholly spent 
in the persuasion of this one duty : by which we 
may see, it is no matter of indifference, but 
most strictly required of all that profess Christ. 
Indeed himself has given it as the badge and 
livery of his Disciples, John xiii. 35. By this 
shall all men know that ye are my disciples, if 
ye have love one to another. 

ii. This Charity may be considered two ways : 
First, in respect of the affections; intheAffec- 
Secondly, of the actions. Charity in iions - 
the affections is a sincere kindness which disposes 
us to wish all good to others, and that in all their 
capacities ; in the same manner that justice 
obligeth us to wish no hurt to any man, in re- 
spect either of his Soul, his Body, his Goods, 
or his Credit, so this first part of Charity, binds 
us to wish all good to them in all these. 



310 The Whole Duty of Man. [Sund, 16. 
in. And first for the soul. If we have any 

To Men's Souls. the l ™ 1 ^ °f 1 Ch ^ We ^ 

not but wish all good to mens 
souls ; those precious things which Christ thought 
worth the ransoming with his own blood, may 
surely well challenge our kindness and good 
wishes : And therefore if we do not thus love one 
another, we are from obeying that command 
of loving as he hath loved ; for it was the souls 
of men which he loved so tenderly, and both 
did and suffered so much for. Of this, love of 
his to souls there are two great and special 
effects : The first, the purifying them here by his 
grace; the second, the making them everlastingly 
happy in his glory. And both these we are so far 
to copy out in our kindness, as to be earnestly de- 
sirous, that all men should arrive to that purity 
and holiness here, which may make them capable 
of eternal happiness hereafter. It were to be 
hoped, that none, who himself carried a soul 
about him, could be so cruel to that of another 
man's, as not sincerely to wish this, did not expe- 
rience shew us, there are some persons, whose 
malice is so devilish, as to reach even to the di- 
rect contrary, the wishing not only the sin, but 
the damnation of others. Thus may you have seen 
some, who, in any injury or oppression they 
suffer, make it their only comfort, that their ene- 
mies will damn themselves by it ; when, alas ! 
that should to a Christian be much more terrible, 
than any suffering they could bring upon him. 
He that is of this temper, is a disciple of Satan, 
not of Christ : it being contrary to the whole 
scope of that great Christian precept, of loving 



Sund. 16.] Duty of Charity. 311 

our Neighbours as ourselves. For it is sure, no 
man that believes there is such a thing as dam- 
nation, wishes it to himself; be he never so fond 
of the ways that lead to it, yet he wishes that 
may not be his journey's end ; and therefore, 
by that rule of charity, should as much dread 
it for his neighbour. 

iv. Secondly, We are to wish all good to 
the bodies of men, all health and To their Bodies, 
welfare : We are generally tender Goods, andCre- 
enough of our own bodies, dread ** 
the least pain or ill that can befall them. Now 
Charity, by virtue of the fore-mentioned pre- 
cept, extends this tenderness to all others ; and 
whatever we apprehend as grievous to ourselves, 
we must be unwilling should befall another. 
The like is to be said of the other two, goods 
and credit, that as we wish our own thriving and 
reputation, so we should likewise that of others, 
or else we can never be said to love our neigh- 
bour as ourselves. 

v. The Charity of the affections, if it be 
sincere, will certainly have these Effects of this 
several effects which are so insepa- Parity. 
rable from it, that they are often in Scripture 
accounted as parts of the duty, and so most 
strictly required of us ; First, It will keep the 
mind in a peaceable and meek temper towards 
others ; so far from seeking occasion of conten- 
tions, that no provocation shall draw us to it ; for 
where we have kindness, we shall be unapt to 
quarrel, it being one of the special qualities of 
charity, that it is not easily provoked, 1 Cor. xiii. 
5. And therefore whoever is unpeaceable, shews 



S 1 2 The Whole Duty of Man. [Sund. 1 6. 

his heart is destitute of this charity. Secondly, 
It will breed compassion towards all the miseries 
of others : Every mishap that befalls where we 
wish well, is a kind of defeat and disaster to our- 
selves ; and therefore if we wish well to all, 
we shall thus be concerned in the calamities of 
all, have a real grief and sorrow to see any in 
misery, and that according to the proportion of 
the suffering. Thirdly, It will give us joy in the 
prosperities of others. Solomon observes, P?w+ 
xiii. 19. that the desire accomplished is sweet to 
the soul-' and then whoever has this real desire 
of his neighbours welfare, his desire is accom- 
plished in their prosperity ; and therefore he 
cannot but have contentment and satisfaction in 
it. Both these are together commanded by St. 
Paul, Rom. xii. 15. Rejoice with them that do 
rejoice^ and weep with them that weep. Fourthly, 
It will excite and stir up our prayers for others : 
We are of ourselves impotent feeble creatures, 
unable to bestow blessings, where we most wish 
them ; therefore, if we do indeed desire the good 
of others, we must seek it on their behalf from 
him, whence every good and perfect gift cornet h, 
James i. 17. This is so necessary a part of Cha- 
rity, that without it our kindness is but an insig- 
nificant thing, a kind of empty compliment; 
For how can he be believed to wish well in ear- 
nest, who will not thus put life and efficacy into 
his wishes by forming them into prayers, which. 
will otherwise be vain and fruitless ? The Apos- 
tle thought not fit to leave men in their bare 
wishes, but exhorts that supplications, prayers, 
and giving of thanks, he made for all men h 



Sund. 16.] Duty of Charity. 313 

1 Tim. 11 1. which precept, all that have this 
true charity of the heart will readily conform to. 
These severals are so naturally the fruits of this 
charity, that it is a deceit for any man to per- 
suade himself he hath it, who cannot produce 
these fruits to evidence it by. 

vi. But there is yet a farther excellency of 
this grace : it guards the mind ,. 

j -. F 1 . It casts out envy. 

and secures it from several great J 

and dangerous vices ; as, first, from Envy ; This 
is by the Apostle taught us to be the property of 
charity, 1 Cgt. xiii. 4. Charity envieth not. And 
indeed common reason may confirm this to us, 
for envy is a sorrow at the prosperity of another, 
and therefore must needs be directly contrary to 
that desire of it, which we shewed before, was 
the effect of love : So that if love bear sway in 
the heart, it will certainly chase out envy. How 
vainly then do those pretend to this virtue, that 
are still grudging and repining at every good 
hap of others ? 

vir. Secondly, It keeps down pride and 
haughtiness. This is also taught us by . 
the apostle in the forementioned place : 
Charily vaunt eth not itself, is not puffed up : And 
accordingly we find, that where this virtue of 
love is commanded, there humility is joined with 
it : thus it is, CoL iii. 1 2. Put on therefore bowels 
of mercies, kindness, humbleness of mind ; And 
Rom. xii. 10. Be kindly affectioned one to another ; 
with brotherly love, in honour preferring one ano- 
ther : Where you see how close an attendant 
humility is of love. Indeed it naturally flows 
from it; for love always sets a price and value 
upon the thing beloved, makes us esteem and 



314 The Whole Duty of Man. [Sund. 16. 

prize it. Thus we too constantly find it in self- 
love ; it makes us think highly of ourselves, that 
we are much more excellent than other men. 
Now if love, thus placed on ourselves, beget 
pride, let us but divert the course, and turn this 
love on our brethren, and it will surely beget 
humility; for when we should see and value 
those gifts and excellencies of theirs, which 
now our pride or our hatred make us to over- 
look and neglect, and not think it reasonable 
either to despise them, or vaunt and magnify 
ourselves upon such a comparison ; we should 
certainly find cause to put the Apostle's exhort- 
ation in practice, Phil. ii. 3. That we should 
esteem in others better than ourselves. Whoever 
therefore is of so haughty a temper, as to vilify 
and disdain others, may conclude he hath not 
this Charity rooted in his heart. 

viii. Thirdly, it casts out censoriousness and 

Censoriousness mSh J ud g iu g' Charity, as the 

Apostle saith, 1 Cor. xiii. 5. thinketh 
no evil ; is not apt to entertain ill conceits of 
others ; but on the contrary, as it follows, ver.7. 
believeth all things, hopeth all things ; that is 
it is forward to believe and hope the best of all 
men ; and surely our own experience tells us the 
same, for where we love, we are usually unapt 
to discern faults, be they never so gross, (witness 
the great blindness we generally have towards our 
own), and therefore shall certainly not be like 
to create them, where they are not, or to aggra- 
vate them beyond their true size and degree ; and 
then to what shall we impute those unmerciful 
censures and rash judgments of others, so fre- 
quent amongst men, but to the want of this 
charity? 



Sund. 16.] Duty of Charity. 315 

ix. Fourthly, it casts out dissembling and 
feigned Kindness : Where this true 
and real love is, that false and coun- " '' : * 
terfeit one flies from before it : And this is the 
love we are commanded to have, such as is with- 
out Dissimulation, Rom. xii. 9. Indeed, where 
this is rooted in the heart, there can be no pos- 
sible use of dissimulation ; because this is, in 
truth, all that the false one would seem to be, and 
so is as far beyond it, as nature is beyond art ; 
nay, indeed, as a divine virtue is beyond a foul 
sin ; for such is that hyprocritical kindness ; and 
yet is to be feared, that does too generally 
usurp the place of this real charity : The effects 
of it are too visible among us, there being no- 
thing more common, than to see men make large 
professions to those, whom as soon as their backs 
are turned, they either deride or mischief. 

x. Fifthly, it casts out all Mercenariness, 
and Self-seeking; it is of so noble s , 
and generous a temper, that it de- e see tng ' 
spises all projectings for gain or advantage ; 
Love seeketh not her own, J Cor. xiii. 5. And 
therefore that huckstering kind of love, so much 
used in the world, which places itself only there 
where it may fetch in benefit, is very far from 
this charity. 

xi. Lastly, It turns out of the heart all malice 
and desire of Revenge, which is so ut- 
terly contrary to it, that it is impos- 
sible they should both dwell in the same breast. 
It is the property of love to bear all things, 1 Cor. 
xiii. 7. to endure the greatest injuries, without 
thought of making any other return to them, 
5 



316 The Whole Duty of Man. [Sund. 1 6. 

than prayers and blessings ; and therefore the 
malicious, revengeful person is, of all others, 
the greatest stranger to this charity. 

xu. Tis true, if this virtue were to be exer- 
This charity to cised M towards some^ sort of 

be extended even persons, it might consist with 

to Emmies. malice to others ; it being possi- 
ble for a man that bitterly hates one, to love 
another : But we are to take notice that this 
charity must not be so confined, but must extend 
and stretch itself to all men in the world, parti 
cularly to enemies ; or else it is not that divine 
charity commended to us by Christ. The lov- 
ing of friends and benefactors is so low a pitch, 
that the very publicans and sinners, the worst 
of men, were able to attain it, Matt, v. 46. 
and therefore it is not counted rewardable in a 
disciple of Christ. No, he expects we shall soar 
higher, and therefore hath set us this more spi- 
ritual and excellent precept of loving of enemies, 
Matt. v. 44. / say unto you, love your ene- 
mies, bless them that curse you, and pray for 
them which despitefully use you, and persecute 
you: And whosoever does not thus, will never be 
owned by him for a disciple. We are therefore 
to conclude, that all which hath been said, con- 
cerning this charity of the affections, must be 
understood to belong as well to our spitefullest 
enemy, as our most obliging friend. But because 
this is a duty, to which the fro ward nature of 
man is apt to object much, it will not be amiss 
to insist a little on some considerations which 
may enforce it on us. 

xiii. And first, Consider what hath been 



Sund. 1 6\] Duty of Charity. 317 

already touched on, that it is the Motives ihere _ 
Command of Christ, both in the unto, Command 
texts above-mentioned, and mul- °f Christ - 
titudes of others ; there being scarce any precept 
so often repeated in the New Testament as this, 
of loving and forgiving of our enemies. Thus, 
Eph. iv. 22. Be ye kind one to another, tender- 
hearted, forgiving one another: And also, CoL 
iii. 13. Forbearing one another, andj or giving one 
another, if any man have a quarrel against any ; 
even as Christ forgave you, so also do ye. So also, 
1 Pet- iii. 9- N*t rendering evil for evil, nor 
railing for railing ; but contrariwise, blessing, 
A whole volume of texts might be brought to this 
purpose, but these are certainly enough to con- 
vince any man, that this is strictly required of us 
by Christ ; and indeed I think there are few that 
ever heard of the gospel, but know it is so. 
The more prodigiously strange is it, that men, 
that call themselves Christians, should give no 
degree of obedience to it: Nay, not only so, 
but even publickly avow and profess the con- 
trary, as we daily see they do ; it being ordinary 
to hear men resolve and declare, that they will 
not forgive such or such a man ; and no consi- 
deration of Christ's command can at all move 
them from their purpose. Certainly these men 
understand not what is meant by the very word 
Christian, which signifies a servant and disciple 
of Christ: And this Charity is the very badge 
of the one, and lesson of the other : And there- 
fore it is the greatest absurdity and contradiction 
to profess themselves Christians, and yet at the 
same time to resist this so express command of 
P 



318 The Whole Duty of Man. [Sund. 1 6. 

that Christ, who they own as their master; 
If I be a master, saith God, where is my fear ? 
Mai. i. 6. Obedience and reverence are so much 
the duties of servants, that no man is thought to 
look on him as a master, to whom he pays them 
not : Why call you me Lord, Lord, and do not the 
things which I say? saith Christ, Luke vi. 46\ 
The whole world is divided into two great fa- 
milies, Christ's and Satan's ; and the obedience 
each man pays, signifies to which of these mas- 
ters he belongs ; if he obey Christ, to Christ ; 
if Satan, to Satan. Now this sin of malice and 
revenge is so much the dictate of that wicked 
spirit, that there is nothing can be a more direct 
obeying of him; it is the taking his livery on 
our backs, the proclamation whose servants we 
are. What ridiculous impudence is it then, for 
men that have thus entered themselves of Satan's 
family, to pretend to be the servants of Christ ? 
Let such know assuredly, that they shall not be 
owned by him, but at the great day of account, 
be turned over to their proper master, to receive 
their wages in fire and brimstone. 

xiv. A second consideration is the Example 
Example of of God. This is an argument Christ 
God. himself thought fit to use, to impress 

this duty on us, as you may see, Luke vi. 35, 36. 
where, after having given the command of loving 
enemies, he encourages to the practice of it, 
by telling, that it is that which will make us the 
children of the Highest (that is, it will give us a 
likeness and resemblance to him, as children have 
to their parents) for he is kind to the unthankful 
and the evil. And to the same purpose you 



Sund. 16. J Duty of Charity. 319 

may read, Matt. v. 45. He maketh his sun to 
rise on the evil and on the good, and sendeth rain 
on the just and on the unjust : And sure this is a 
most forcible consideration to excite us to this 
duty. God, we know, is the fountain of perfec- 
tion, and the being like to him, is the sum of all 
we can wish for ; and though it was Lucifer s fall, 
his ambition to be like the Most High, yet had 
the likeness he affected been only that of holiness 
and goodness, he might still have been an angel 
of light. This desire of imitating our heavenly 
Father, is the special mark of a child of his. 
Now this kindness and goodness to enemies is 
most eminently remarkable in God, and that not 
only in respect to the temporal mercies, which 
he indifferently bestows on all, his sun and rain 
on the unjust, as in the text fore-mentioned, but 
chiefly in his spiritual mercies. We are all, by 
our wicked works, Col. i.21. enemies to him, and 
the mischief of that enmity would have fallen 
wholly upon ourselves. God had no motive, 
besides that of his pity to us, to wish a recon- 
ciliation, yet so far was he from returning our 
enmity, when he might have revenged himself 
to our eternal ruin, that he designs and contrives 
how he may bring us to be at peace with him; 
This is a huge degree of mercy and kindness ; 
but the means he used for effecting this, is yet 
far beyond it ; He sent his own Son from Hea- 
ven to work it ; and that not only by persua- 
sions, but sufferings also. So much did he 
prize us miserable creatures, that he thought us 
not too dear bought with the blood of his Son. 
The like example of mercy and patience we 



320 The Whole Duty of Man. [Sund. 16. 

have in Christ, both in laying down his life for 
his enemies, and also in that meek manner of 
doing it, which we find excellently set forth by 
the Apostle, 1 Ptt. ii. 22, 23, 24. and commend- 
ed to our imitation. Now surely, when all this 
is considered, we may well make St. John's 
inference : Beloved, if God so loved us, zee 
might also to love one another, 1 John iv. 11. 
How shameful a thing is it, for us to retain 
displeasures against our brethren, when God 
thus lays by his towards us, and that when we 
have so highly provoked him ? 

xv. This directs to a third consideration, the; 
The Disproportion be- comparing our sins against 
tween our offences God, with the offences of our 

2S£ G f' and men ' S brethren against us ; which 

against us. o . » 

we no sooner shall come to 
do, but there will appear a vast difference be- 
tween them ; and that in several respects : For, 
first, there is the majesty of the person against 
whom we sin, which exceedingly increases the 
guilt ; whereas between man and man there can- 
not be so great a distance ; for though some 
men are by God advanced to such eminency of 
dignity, as may make an injury offered to them 
the greater, yet still they are but men of the 
same nature with us, whereas he is God blessed 
for ever. Secondly, There is his sovereignty 
and power, which is original in God ; for we 
are his creatures, we have received our whole 
being from him ; and therefore arc, in the 
deepest manner, bound to perfect obedience : 
whereas all the sovereignty that one man can 
possibly have over another, is but imparted to 

T 



Sund, 16\] Duty of Charity. 321 

them by God ; and, for the most part, there is 
none of this neither in the case, quarrels being 
most usual among equals. Thirdly, There is 
as infinite bounty and goodness to us ; all that 
ever we enjoy, whether in relation to this life or 
a better, being wholly his free gift : and so there 
is the foulest ingratitude added to our other 
crimes; in which respect also, it is impossible for 
one man to offend against another in such a de- 
gree : For though one may be (and too many 
are) guilty of un thankfulness towards men, yet, 
because the greatest benefits that man can be- 
stow, are infinitely short of those which God 
doth, the ingratitude cannot be near so great as 
towards God it is. Lastly, There is the great- 
ness and multitude of our sins against God, 
which do infinitely exceed all that the most inju- 
rious man can do against us ; for we all sin much 
oftener and more heinously against him than any 
man-, be he never so malicious, can find oppor- 
tunities of injuring his brethren.. This inequa- 
lity and disproportion our Saviour intimates in 
the parable, Matt, xviii. where our offences 
against God are noted by the ten thousand ta- 
lents, whereas our brethren's against us are de- 
scribed by the hundred pence. A talent hugely 
outweighs a penny, and ten thousand out-num- 
bers a hundred : yet so, and much more, does 
the weight and number of our sins exceed all the 
offences of others against us. Much more 
might be said to shew the vast inequality be- 
tween the faults which God forgives us, and 
those we can possibly have to forgive our bre- 
pS 



3Z2 The Whole Duty of Man. [Sund. 1 6. 

thren ; but this, -I suppose, may suffice to silence 
all the objections of cruel and revengeful persons 
against this kindness to enemies, They are apt 
to look upon it as an absurd and unreasonable 
thing ; but since God himself acts it in so much 
a higher degree, who can, without blasphemy, 
say it is unreasonable? If this, or any other 
spiritual duty appear so to us, we may learn the 
reason from the Apostle, 1 Cor. ii. 14. The na- 
tural man rece'voeth not the things of the Spirit 
of God, for they arefoolishness unto him. It is the 
carnality and fleshliness of our hearts that makes 
it seem so ; and therefore instead of disputing 
against the duty, let us purge our hearts of that, 
and then we shall find that true, which the spiri- 
tual wisdom affirms of her doctrines, Prov. viiL 
9. They are all plain to him that under standeth, 
and right to them that find knowledge. 

xvi. Nay, this loving of enemies is not only 
Pleasantness a reasonable, but a pleasant duty ; 
of this Duty. an d that I propose as a fourth consi- 
deration : There is a great deal of sweetness and 
delight to be found in it. Of this, I confess, none 
can so well judge, as those that have practised 
it: The nature even of earthly pleasures being 
such, that it is the enjoyment only that can make 
a man truly know them. No man can so de- 
scribe the taste of any delicious thing to another, 
as that by it he shall know the relish ofit; he must 
first actually taste of it ; and sure it is much 
more so in spiritual pleasures : And therefore he 
that would fully know the sweetness and plea- 
santness of this duty, let him set to the practice, 



Sund. 1 6.] Duty of Charity. 323 

and then his own experience will be the best in- 
former. But in the mean time, How very un- 
just, yea, how foolish is it, to pronounce ill of 
it before trial ? for men to say, This is irksome 
and intolerable, who never so much as once 
offered to try whether indeed it were so or no ? 
Yet by this very means an ill opinion is brought 
up of this most delightful duty, and passes cur- 
rent among men : whereas, in all justice, the 
testimony of it should be taken only from those 
who have tried it ; and they would certainly give 
another account of it. 

But though the full knowledge hereof be to 
be had only by this nearer acquaintance, yet 
methinks even those, who look at it but at a 
distance, may discern somewhat of amkbleness 
in it ; if no other way, yet at least by comparing 
it with the uneasiness of its contrary. Malice 
and revenge are the most restless, tormenting 
passions that can possess the mind of a man; 
they keep men in perpetual study and care how 
to effect their mischievous purposes ! it disturbs 
their very sleep, as Solomon observes, Prov. iv. 
1 6. They sleep not except they have done mischief; 
and their sleep is taken azvay, unless they cause 
some to Jail: Yea, itimbitters all the good things 
they enjoy, so that they have no taste or relish 
of them. A remarkable example of this we have 
in Haman, who though he abounded in all the 
greatness and felicity of the world, yet the malice 
he had to a poor despicable man, Mordecai, 
kept him from tasting contentment in all this, 
as you may see, Esther, chap. v. where, after he 
p 4 



524 The Whole Duty of Man. [Sund. 16. 

had related to his friends all his prosperities, 
ver. 1 1. heconcludes thus, ver. 13. Yet all this 
availeth me nothing, so long as I see Mordecai 
the Jew sitting at the King's gate. On the other 
side, the peaceable spirit, that ean quietly pass by 
all injuries and affronts, enjoys a continual calm, 
and is above the malice of his enemies ; for let 
them do what they can, they cannot rob him of 
his quiet; he is firm as a rock, which no storms 
or winds can move ; when the furious and re- 
vengeful man is like a wave, which frhe least blast 
tosses and tumbles from its place. But besides, 
this inwarddisquietof revengeful men, they often 
bring many outward calamities upon themselves; 
they exasperate their enemies, and provoke them 
to do them greater mischiefs ; nay, oftentimes, 
they willingly run themselves upon the greatest 
miseries in pursuit of their revenge ; to which 
it is ordinary to see men sacrifice goods, ease, 
credit, life, nay, soul itself, not caring what they 
suffer themselves, so they may spite their enemy; 
so strangely does this wretched humour besot 
and blind them. On the contrary, the meek per- 
son, he often melts his adversary, pacifies his 
anger : A soft ansxver turneth away xvrath, saith 
Solomon, Prov. xv. 1. And sure there is nothing 
can tend more to that end. But if it happen that 
his enemy be so inhuman, that he miss of doing 
that, yet he is still a gainer by all he can suffer: 
For first, He gains an opportunity of exercising 
that most Christian Grace of Charity and For- 
giveness, and so at once of obeying the command, 
and imitating the example of his Saviour ; which 
is to a true Christian spirit, a most valuable 



Sund. 16.] Duty of Charity. 325 

advantage : And then, secondly, He gains an 
accession and increase to his reward hereafter. 
And if it be objected, That this is not to be 
reckoned into the present pleasure of the duty : 
I answer, that the expectation and belief of it 
is ; and that alone is a delight infinitely more 
ravishing, than the present enjoyment of all sen- 
sual pleasure can be. 

xvn. The fourth consideration is, the dangers 
of not performing this duty; of which I might 
reckon up diverse, but I shall insist if we f rgke 
on that great one, which> contains not, God will 
in it all the rest, and that is, the ^/"S**«*« 
forfeiting our own pardons from God, the having 
our sins against him kept still on his score and 
not forgiven, This is a consideration, that, me- 
thinks, should affright us into good nature; if 
it do not, our malice i3 greater to ourselves than 
that to our euemies: For, alas! what hurt is it 
possible for thee to do to another, which can bear 
any comparison: with that thou dost thyself in 
losing the pardon of thy sins ? Which is so un- 
speakable a mischief, that the devil himself, with 
all his malice, cannot wish a greater : It is all he 
aims at, first, that we may sin, and then that 
those sins may never be pardoned ; for then he 
knows he has us sure enough ; hell and damna^ 
tion being certainly the portion of every un- 
pardoned sinner, besides all other effects of God's 
wrath in this life. Consider this, and then tell 
me, what thou hast got by the highest revenge 
thou ever actedst upon another? It is a devilish 
phrase in the mouth of men, That revenge is 
sweet ; but is it possible there can be (even to 
P 5 



326 The Whole Duty of Man. [Sund. 1 6. 

the most distempered palate) any such sweetness 
in it, as may recompense that everlasting bitter- 
ness that attends it ? It is certain, no man in his 
wits can, upon sober judging, imagine there is. 
But, alas ! we give not ourselves time to weigh 
things, but suffer ourselves to be hurried away 
with the heat of an angry humour, never consi- 
dering how dear we must pay for it : like the silly 
bee, that in anger leaves at once her sting and 
her life behind her ; the sting may, perhaps, give 
some short pain to the flesh it sticks in, but yet 
there is none but discerns the bee has the worst 
of it, that pays her life for so poor a revenge : 
So it is in the greatest act of our malice; we may 
perhaps leave our stings in others, put them to 
some present trouble, but that, compared with 
the hurt that redounds to ourselves by it, is no 
pore than inconsiderable pain is to death ; nay, 
not so much, because the mischiefs that we bring 
upon ourselves are eternal, to which no finite 
thing can bear any proportion. Remember then, 
whensoever thou art contriving and plotting a 
revenge, that thou quite mistakest the mark ; 
thou thinkest to hit the enemy, and, alas ! thou 
woundest thyself to death. And let no man 
speak peace to himself, or think that these are 
vain terrors, and that he may obtain pardon 
from God, though he give none to his brethren : 
For he that is truth itself has assured us the con- 
trary, Matt.m. 15. If ye for give not men their 
trespasses, neither will your Father for give your 
trespasses. And lest we should forget the neces- 
sity of this duty, he hath inserted it in our daily 
prayers, where we make it the condition, on 






Sund. l6.] Duty of Charity. 3%7 

which we beg pardon from God; Forgive us 
our trespasses as we forgive them that trespass 
against us* What a heavy curse then does every 
revengeful person lay upon himself, when he says 
this prayer? He does, in effect, beg God not to 
forgive him : and it is too sure that part of his 
prayer will be heard, he shall be forgiven just 
as he forgives, that, is, not at all. This is yet 
farther set out to us in the parable of the Lord 
and the Servant, Matt, xviii. The servant had 
obtained of his lord the forgiveness of a vast 
debt, ten thousand talents, yet was so cruel to 
his fellow-servant, as to exact a poor trifling sum 
of an hundred pence; upon which his lord re- 
calls his former forgiveness, and charges him 
again with the whole debt. And this Christ ap- 
plies to our present purpose, ver. 35. So likewise 
shall my heavenly Father do also unto you r ifye- 
from your hearts forgive not every one his bro- 
ther their trespasses. One such act of unchari- 
tableness is able to forfeit us the pardon God 
hath granted us ; and then all our sins return 
again upon us ; and sink us to utter ruin. I sup- 
pose it needless to heap up more testimonies of 
Scripture for the truth of this ; these are so clear, 
as may surely serve to persuade any man, that 
acknowledges Scripture, of the great and fearful 
danger of this sin of uncharitableness. The 
Lord possess all our hearts with such a just 
sense of it, as may make us avoid it. 

xvin. The last consideration I shall mention, 
is that of Gratitude. God hath shewed Gratitude 
wonderful mercies to us ; Christ hath t0 God - 
suffered heavy things to bring us into a capacity 
p 6 



328 The Whole Duty of Man. [Sund. \6. 

of that mercy and pardon from God ; and shall 
we not then think ourselves obliged to some re- 
turns of thankfulness? If we will take the 
Apostle's judgment, he tells us, QCor.v. 15. That 
since Christ died for us all, it is but reasonable 
that we should not henceforth lire unto oursehes y 
but unto him that died for us. Indeed were 
every moment of our lives consecrated to his 
immediate service, it were no more than common 
gratitude requires, and far less than such inesti- 
mable benefits deserve. What a shameful un^ 
thankfulness is it then, to deny him so poor a 
satisfaction as this, the forgiving our brethren ? 
Suppose a man that were ransomed either from 
death or slavery, by the bounty and sufferings 
of another, should upon his release be charged 
by him, that so freed hirn, in return of that kind- 
ness of his, to forgive some slight debt, which was 
ow ing him by some third person ' y would you not 
think him the unthankfullest wretch in the world 
that should refuse this to so great a benefactor ? 
Yet such a wretch, ,and much worse, is every re- 
vengeful person ; Christ hath brought us out of 
eternal slavery, and that not with corruptible 
things, as silver and gold, but with his own 
most precious blood, 1 Pet. i. 18, 19, and hath ear- 
nestly recommended to us the love of our bre- 
thren, and that with the most moving argu- 
ments, drawn from the greatness of his love to us : 
And if we should obstinately refuse him in so just, 
so moderate a demand, how unspeakable a vile- 
ness is it r And yet this we do downright, if we 
keep any malice or grudge to any person whatso- 
ever. Nay farther, this is not barely an unthank- 



Sand. 16.] Duty of Charity. 339 

fulness, but there is also joined with it a horrible 
contempt and despising of him. This peace and 
unity of brethren was a thing so much prized 
and valued by him, that, when he was to leave 
the world, he thought it the most precious thing 
he could bequeath; and therefore left it by way 
of legacy to his disciples, John xiv. 27. Peace 
I leave with you. We use to set a great value 
on the slightest bequests of our dead friends, to 
be exceedingly careful not to lose them ; and 
therefore if we wilfully bangle away this so 
precious a legacy of Christ, it is a plain sign we 
want that love and esteem of him, which we have 
of our earthly friends; and that we despise him 
as well as his legacy. The great prevailing of 
this sin of uncharitableness, has made me stand 
thus long on these considerations for the sub- 
duing it. God grant they may make such im^ 
pression on the reader, as may be available to 
that purpose. 

xix. I shall only add this one advice, That 
these, or whatsoever other remedies against this 
sin, must be used timely ; it is oft-times the 
frustrating of bodily medicines, the applying them 
too late ; and it is much oftener so in spiritual. 
Therefore if it be possible, let these and the like 
considerations be so constantly and habitually 
fixed in thy heart, that they may frame it to such 
meekness, as may prevent all ™, ~ \ . ~ 

' jy J j i> The first nstng 

rising of Rancour and lievenge of Rancour to be 
in thee; for it is much better oppressed. 
they should serve as armour to prevent, than as 
balsam to cure the wound. But if this passion 
be not yet so subdued in thee, but that there will 
be some stirrings of it, yet then be sure to tajre 



330 The Whole Duty of Man. [Sand. 16. 

it at the very first rise, and let not thy fancy 
chew, as it were, upon the injury, by often 
rolling it in thy mind ; but remember betimes 
the foregoing considerations, and withal, that 
this is a time and season of trial to thee, wherein 
thou mayst shew thou hast profited in Christ's 
school ; there now being an opportunity offered 
thee either of obeying and pleasing God, by 
passing by this offence of thy brother, or else of 
obeying and pleasing Satan, that lover of discord, 
by nourishing hatred against him. Remember 
this, I say, betimes, before thou be inflamed ; 
for if this fire be thoroughly kindled, it will cast 
such a smoke as will blind thy reason, and make 
thee unfit to judge, «ven in this so very plain a 
case, Whether it be better by obeying God, to 
purchase to thyself eternal bliss, or by obeying 
Satan, eternal torments. Whereas, if thou put 
the question to thyself, before this commotion 
and disturbance of mind, it is impossible but thy 
. understanding must pronounce for God; and 
then, unless thou wilt be so perverse, that thou 
wilt deliberately choose death, thou wilt surely 
practise according to that sentence of thy un 
derstanding. I shall add no more on this firs 
part of charity, that of the Affections. 

xx. I proceed now to that of the Actions : And 
Cliariujinthe this indeed it is whereby the form 
Actions. must be approved. We may pre 
tend great charity within; but if none brea 
forth in the Actions, we may say of that love, as 
St. James doth of the faith he speaks of, that it 
is dead, James ii. 20. It is the loving in deed that 
must approve our hearts before God, 1 John iii, 1 8 . 



! 

nd 
ier 
re- 
ak 



Sand. 16\] Duty of Charity. 331 

Now this love in the actions may likewise fitly be 
distributed, as the former was, in relation to the 
four distinct capacities of our brethren, their 
souls, their bodies, their goods, and credit. 

xxl The soul, I formerly told you, may 
be considered either in a natural or towards the 
spiritual sense ; and in both of them Mind of our 
charity binds us to do all the good m s^ur. 
we can. As the soul signifies the mind of a 
man, so we are to endeavour the comfort and 
refreshment of our brethren, desire to give them 
all true cause of joy and chearfulness ; especially 
when we see any under any sadness or heaviness, 
then to bring out all the cordials we can pro* 
cure ; that is to labour by all christian and fit 
means to chear the troubled spirits of our bre- 
thren, to comfort them that are in any heavi- 
ness, as the Apostle speaks, 2 Cor. i. 4. 

xxii. But the soul in the spiritual sense is 
yet of greater concernment ; and the 
securing of that is a matter of much 
greater moment than the refreshing of the mind 
only ; inasmuch as the eternal sorrows and sad- 
nesses of hell exceed the deepest sorrows of this 
life ; and therefore, though we must not omit 
the former, yet on this we are to employ our 
most zealous charities ; wherein we are not to 
content ourselves with a bare wishing well to the 
souls of our brethren ; this alone is a sluggish 
sort of kindness, unworthy of those who are to 
imitate the great Redeemer of souls who did 
and suffered so much in that purchase : No, we 
must add also our endeavours to make them what 
we wish them. To this purpose it were very 



332 The Whole Duty of Man. [Sund. 46. 

reasonable to propound to ourselves, in all our 
conversing with others, that one great design of 
doing some good to their souls. If this purpose 
were fixed in our minds, we should then discern 
perhaps many opportunities, which now we over- 
look, of doing something towards it. The bru- 
tish ignorance of one, would call upon thee to 
endeavour his instruction ; the open sin of ano- 
ther, to reprehend and admonish him ; the faint 
and weak virtue of another, to confirm and 
encourage him: Every spiritual want of thy 
brother may give thee some occasion of exer- 
cising some part of this charity ; or if thy cir- 
cumstances be such, that, upon sober judging, 
thou think it vain to attempt any thing thyself, 
as if either thy meanness, or thy unacquainted- 
ness, or any the like impediment, be like to 
render thy exhortations fruitless, yet if thou art 
industrious in thy charity, thou mayest probably 
find out some other instrument, by whom to do 
it more successfully. There cannot be a nobler 
study, than how to benefit men's souls : And 
therefore, where the direct means are improper, 
it is fit we should whet our whits for attaining of 
others. Indeed it is a shame we should not as 
industriously contrive for this great spiritual eon- 
cernment of others, as we do, for every worldly 
trifling interest of our own; yet in them we are 
unwearied, and try one means after another, till 
we compass our end. But if, after all our se- 
rious endeavours, the obstinacy of men do not 
suffer us, or themselves rather, to reap any 
fruit from them ; if all our wooings and intreat- 
ings of men, to have mercy on their own souls, 



Sund. 16.] Duty of Charity. 333 

will not work on them, yet be sure to continue 
still to exhort by thy example : Let thy great 
care and tenderness of thy own soul preach to 
them the value of theirs, and give not over thy 
compassions to them ; but with the Prophet, 
Jer. xiii.-l 7. Let thy soul weep in secret for them; 
and with the Psalmist, Let levers of waters run 
down thine eyes, because they keep not God's law, 
PsaL cxix* J 36'. Yea, with Christ himself, weep 
over them, who will not know the things that 
belong to their peace, Luke xix. 42. And whea 
no importunities with them will work, yet even 
then cease not to importune God for them, that 
he will draw them to himself. Thus we see 
Samuel, when he could not dissuade the people 
from that sinful purpose they were upon, yet he 
professes notwithstanding, that he will not cease 
praying for them ; nay, he looked on it as so 
much a duty, that it would be sin for him to 
omit it; God forbid, says he, that I should sin 
against the Lord, in eeasing to pray for you, 
1 Sam. xii. 23. Nor shall we need to fear that 
our prayers will be quite lost; for if they pre- 
vail not for those for whom we pour them out, 
yet, however, they will return into our own bo- 
soms, PsaL xxxv. 13.. we shall be sure not to 
miss of the reward of that charity. 

xxiir. In the second place, We are to ex- 
ercise this active charity towards the charity in 
Bodies of our neighbours : We are respect af 
not only to compassionate their pains thc ^ odl J' 
and miseries, but also to do what we can for 
their ease and relief. The good Samaritan, 
Luke x. had never been proposed as our pattern, 



334 The Whole Duty of Man. [Sund. 16\ 

had he not as well helped as pitied the wounded 
man. It is not good wishes, no, nor good words 
neither, that avail in such cases ; as St. James 
tells us, If a brother or sister be naked, and desti- 
tute of daily food, and one of you say unto them, 
Depart in peace, be y e warmed andjilled, notwith- 
standing ye give them not those things that are 
needful to the body, what doth it profit ? Jam. ii. 
15, 16. No sure, it profits them nothing in 
respect of their bodies, and it will profit thee as 
little in respect of thy soul : It will never be 
reckoned to thee as a charity. This relieving 
of the bodily wants of our brethren, is a thing 
so strictly required of us, that we find it set 
down, Matt. xxv. as the especial thing we shall 
be tried by at the last day, on the omission 
whereof is grounded that dreadful sentence, ver. 
41. Depart from me, ye cursed, into everlast- 
ing f re > prepared for the devil and his angels. 
And if it shall now be asked, What are the par- 
ticular acts of this kind, which we are to perform? 
I think we cannot better inform ourselves, for the 
frequent and ordinary ones, than from this chap- 
ter, where are set down these severals, The giving 
meat to the hungry, and drink to the thirsty, har- 
bouring the stranger, clothing the naked, and vi- 
siting the sick and imprisoned; by which visiting 
is meant, not the bare coming to see them, but 
so coming, as to comfort and relieve them ; for 
otherwise it will be but like the Levite in the 
Gospel, Luke x. who came and looked on the 
wounded man, but did no more, which will never 
be accepted by God. These are common and 
ordinary exercises of this charity, for which we 



Sund. 16.] Duty of Charity. 335 

cannot want frequent opportunities. But besides 
these, there may sometimes, by God's especial 
providence, fall into our hands occasions of 
doing other good offices to the bodies of our 
neighbours ; we may sometimes find a wounded 
man, with the Samaritan, and then it is our 
duty to do as he did ; we may sometimes find 
an innocent person condemned to death, as 
Susanna was, and then are with Daniel to use all 
possible endeavours for their deliverance. This 
case Solomon seemstoreferto,Prw.xxiv. 1 1, 12. 
If thou forbear to deliver them that are drawn 
unto death, and those that are ready to be slain: 
If thou sayest, Behold we know it not : Doth 
not he that pondereth the heart, consider ? and 
he that keepeth thy soul, doth he not know it f 
, And shall not he render to every man accord- 
ing to his deeds ? We are not lightly to put off 
the matter with vain excuses, but to remember, 
that God, who knows our most secret thoughts, 
will severely examine whether we have willingly 
omitted the performance of such a charity. Some- 
times again (nay, God knows, often now-a-days) 
we may see a man, ■ that by a course of intem- 
i perance is in danger to destroy his health, to 
shorten his days; and then it is a due chanty, 
not only to the soul, but to the body also, to 
endeavour to draw him from it. It is impossible 
to set down all the possible acts of this cor- 
poral charity, because there may sometimes 
happen such opportunities, as none can fore- 
\ see : We are therefore always to carry about 
I us a serious resolution of doing whatever good 
j of this kind we shall at any time discern occa- 



336 The Whole Duty of Man. [Simd. 17. 

sion for ; and then whenever that occasion is 
offered, we are to look on it as a call, as it were, 
from Heaven, to put that resolution in. practice. 
This part of charity seems to be so much im- 
planted in our natures, as we are men, that we 
generally account them not only unchristian, but 
inhuman, that are void of it; and therefore I 
hope there will not need much persuasion to- it, 
since onr very nature inclines us : But certainly 
that very consideration, wiii serve hugely to 
increase the guilt of those that are wanting in 
it? For since this command is so agreeable 
even to flesh and blood, our disobedience to it 
can proceed from nothing but a stubbornness 
and resistance against God, who gives it. 



SUNDAY XVIL 



Of Charity, Almsgiving, &c. Of Charity irjt 
respect oj our Neighbour's Credit, &c. Of 
Feace making. Of going to Law. Of 
Charity to our E?2emies, &c. 

Sect. i. The third way of expressing this 
charity is towards the Goods or Estate of our 
neighbour :. We are to endeavour his thriving 
Civariui in and prosperity in these outward good 
respect of things ;. and to that end,, be willing to 
the. Goods. ass j stanc | f urtner hi m i n allhonest ways 

of improving or preserving them, by any neigh- 
bourly and friendly office. Opportunities of this 






Sun A 17-3 Duty of Charity. 337 

do many times fall out. A man may sometimes, 
by his power of persuasion, deliver his neigh- 
bour's goods out of the hands of a thief or op- 
pressor; sometimes again, by his advice and 
counsel, he may set him in a way of thriving, or 
turn him from some ruinous course ; and many 
other occasions there may be of doing good 
turns to another, without any loss or damage to 
ourselves ; and then we are to do to them even 
to our rich neighbours, those that are as Towards 
wealthy (perhaps much more so) as the Rich. 
ourselves ; for though Charity do not bind us to 
give to those that want less than ourselves, yet 
whenever we can further their profit, without 
lessening our own store, it requires it of us : 
Nay, if the damage be but light to us, in com- 
parison of the advantage to him, it will become 
us rather to hazard that light damage, than lose 
bim that greater advantage. 

11. But towards our poor brother, charity ties 
us to much more; we are there not Towards 
only to consider the supplying of his the Poor. 
wants, and not to stick at parting with what is 
our own, to relieve him, but as far as we are 
able, give freely what is necessary to him. The 
duty of alms-giving is perfectly necessary for 
the approving our love not only to men, but 
even to God -himself, as St. John tells us, 1 Jo/in 
iii. 1 7. Whoso hath this world's good, and seeth 
his brother have need, and shutteth up his bowels 
of compassion from him, how dwelleth the love 
of God in him ? It is vain for him to pretend to 
love either God or man, who loves his money 
w much better, that he will see his poor brother 



338 The Whole Duty of Man. [Sund. 17. 

(who is a man, and bears the image of God) 
suffer all extremities, rather than part with any 
thing to relieve him. .On the other side, the 
performance of this duty is highly acceptable 
with God, as well as with men. 

in. Itis called, /Ze#.xiii. 16. A sacrifice where- 
with God is well-pleased : And again, Phil. iv. 
18. St. Paul calls their alms to him, A sacrifice 
acceptable, xv ell-pleasing to God: And the church 
hath always looked on it as such, and therefore 
joined it with the solemnest part of worship, the 
holy Sacrament. But because, even sacrifices 
themselves, under the law, were often made 
unacceptable, by being maimed and blemished, 
it will here be necessary to enquire what are 
the due qualifications of this sacrifice. 

iv. Of these there are some that respect the 
Motives of motive, some the manner of our 
Alms-giving, giving. The motive may be three- 
fold, respecting God, our neighbour, and our- 
selves. That which respects God, is obedience 
and thankfulness to him : He has commanded 
we should give alms, and therefore one especial 
end of our doing so, must be the obeying that 
precept of his. And it is from his bounty alone 
that we receive all our plenty ; and this is the 
properest way of expressing our thankfulness for 
it ; for as the Psalmist saith, Our goodness extend- 
eth not untoGod 3 Psal.xvi. 2. That tribute which 
we desire to pay out of our estates, we cannot 
pay to his person. It is the poor that are, as k 
were his proxy and receivers ; and therefore, 
whatever we should by way of thankfulness give 
back again unto God, our alms is the way.of 






Sund. 17.] Of Alms-givings, &c. 359 

doing it. Secondly, In respect of our neighbour, 
the motive must be a true love and compassion 
to him, a tender fellow-feeling of his wants, and 
desire of his comfort and relief. Thirdly, In 
respect of ourselves, the motive is to be the hope 
of that eternal reward promised to this perform- 
ance. This Christ points out to us, when he 
bids us'/fly up our treasure in Heaven. Matt. vi. 
20. and to make us friends of the mammon of un- 
righteousness, that they may receive us into ever- 
lasting habitations, Luke xvi. 9. That is, by a 
charitable dispensing of our temporal goods to 
the poor, to lay up a stock in Heaven, to gain a 
title to those endless felicities, which God hath 
promised to the charitable ; this is the harvest we 
must expect of what we sow in these works of 
mercy, which will be so rich, as would abun- 
dantly recompence us, though we should, as the 
Apostle speaks,, 1 Cor. xiii.2. bestow all our goods 
to feed the poor. But then we must be sure 
we make this our sole aim, and not, instead of 
this, propose to ourselves the praise of men, 
as the motive of our charity ; that will rob us 
of the other. This is expressly told us by Christ, 
Matt. vi. They that set their hearts on the 
credit they shall gain with men, must take that 
as their portion, ver. 2. Verily I my unto yau 
they have their rezvard ' : They chuse, it seems, 
rather to have men their pay-masters, than 
God, and to them that are turned off; that little 
airy praise they get from them, is all the reward 
they must expect : Ye have no reward of my 
Father which is in Heaven, ver. 1. We have 
therefore need to watch our hearts narrowly, 



340 The Whole Duty of Man. [Sund. J 7. 

that this desire of vain-glory steal not in, and 
befool us into that miserable exchange of a 
vain blast of men's breath, for those substantial 
and eternal joys of heaven. 

v. In the second place we must take care of 
Manner of our Alms-giving, in respect of the 
Alms-giving, manner; And in that, first, we must 
give chearfully. Men usually value a small 
thing, that is given chearfully, and with a good 
heart, more than a much greater, that is wrung 
c t f n from a man with grudging and un- 

./ y. willingness; and God is of the same 
mind, he loves a chearful giver, 2 Cor. ix. 7. 
which the Apostle makes the reason of the fore- 
going exhortation of 'not giving grudgingly, or as 
of necessity, ver. 6. And sure it is no unreason- 
able thing that is herein required of us ; there 
being no duty that has, to human nature, more 
of pleasure and delight, unless it be where covet- 
ousness or cruelty have quite worked out the 
man, and put a ravenous beast in his stead. Is 
it not a most ravishing pleasure to him that hath 
any bowels, to see the joy that a seasonable alms 
brings to a poor wretch? how it revives, and puts 
new spirits in him, that was even sinking ? Cer- 
tainly the most sensual creature alive knows not 
how to bestow his money on any thing that shall 
bring him iu so great a delight : and therefore 
methinks it should be no hard matter to give, not 
only without grudging, but even with a great 
deal of alacrity and chearfuiness, it being the 
fetching in of pleasure to ourselves. 

vi. There is but one objection can be made 
against this, and that is, that the danger of ira- 






Sund. I?.] Of Alms-giving, &c. 341 

poverishing one's self by Tke Fear of impover _ 

what One gives, may take Off ishing ourselves by it, 

that pleasure, and make men min ^d impious. 
either not give at all, or not so chearfully. To 
this I answer, That first, were this hazard never 
so apparent, yet it being the command of God 
that we should thus give, we are yet to obey 
chearfully, and be as well content to part with 
our goods in pursuance of this duty, as we are 
many times called to do upon some other. In 
which case Christ tells us, He that forsakes not 
all he hath, cannot be my disciple. 

vn. But, secondly, this is sure a vain sup* 
position, God having particularly promised the 
contrary to the charitable, that it shall bring 
blessings on them, even in these outward things, 
The liberal soul shall be made fat ; and he that 
water eth } shall be watered also himself Pro v. xi. 
25. He that giveth to the poor, shall not lack, 
Prov. xxviii. 27. And many the like texts there 
are : so that one may truly say, this objection is 
grounded in direct unbelief. The short of it is, 
we dare not trust God for this. Giving to the 
poor, is directly the putting our wealth into his 
hands ; He that giveth to the poor, lendeth unto 
the Lord, Prov. xix. 17. and that too on solemn 
promise of re-payment, as it follows in that 
verse, That which he hath given, xvill he pay him 
again. It is amongst men thought a great dis- 
paragement, when wg refuse to trust them ; it 
shews, we either think them not sufficient, or 
not honest. How vile an affront is it then to 
God thus to distrust him? Nay, indeed, how 
! horrid blasphemy to doubt the security of that, 

Q 



342 The Whole Duty of Man. [Sund. 17. 

for which he hath thus expressly past his word, 
who is Lord of all, and therefore cannot be in- 
sufficient; and who is the God of truth, and 
therefore will not fail to make.good. his. promise? 
Let not then that infidel fear of future want, 
contract and shut up thy bowels from thy poor 
brother; for though he be never likely to pay 
thee, yet God becomes his surety, and enters 
bond with him, and will most assuredly pay thee 
with increase. Therefore, it is so far from being 
damage to thee thus to give, that it is thy great 
advantage. Any man would rather chuse to put 
his money in some sure hand, where he may both 
improve, and be certain of it at his need, than 
to let it lie unprofitably by him, especially if he 
be in danger of thieves, or other accidents, by 
which he may probably lose it. Now, alas ! all 
that we possess is in minutely danger of losing: 
Innumerable accidents there are, which may, in 
an instant, bring a rich man to beggary. He 
that doubts this, let him but read the story of 
Job, and he will there find an example of it. 
And therefore what so prudent course can we 
take for our wealth, as to put it out of the reach 
of those accidents, by thus lending it to God, 
where we may be sure to find it ready at our 
greatest need, and that too with improvement, 
and increase ? In which respect it is that the 
Apostle compares alms to seed, 2 Cor. ix. 10. 
We know it is the nature of seed that is sown to 
multiply and increase : and so do all our acts of 
mercy, they return not single and naked to us, 
but bring in their sheaves with them, a most 
plenteous and bountiful harvest. God deals not 



Sund. 17.] Of Alms- giving, &c. 343 

with our alms, as we too often do with his 
graces, wrap them up in a napkin, so that they 
shall never bring in any advantage to us, but 
makes us most rich returns : and therefore we 
have ail reason most chearfully, yea, joyfully, to 
set to this duty, which we have such invitations 
to, as well in respect of our own interest, as our 
neigbours' need. 

viii. Secondly, we must give seasonably. It 
is true indeed, there are some so _. 

, , Give seasonably. 

poor, that an alms can never 
come unseasonably, because they always want : 
yet even to them there may be some special 
seasons for doing it to their greater advantage : 
for sometimes an alms may not only deliver a 
poor man from some present extremity, but, 
by the right timing of it. may set him in some 
way of a more comfortable subsistence afterward. 
And for the most, I presume, it is a good rule, 
to dispense wbat we intend to any, as soon as 
may be ; for delays are hurtful oftentimes both 
to them and ourselves. First, as to them, it is 
sure the longer we delay, the longer they groan 
under the present want ; and after we have de- 
signed them a relief, it is in some degree a cruelty 
to defer bestowing of it : for so long we pro- 
long their sufferings. You will think him a 
hard-hearted physician, that, having a certain 
cure for a man in pain, should, when he might 
presently apply it, make unnecessary delays, 
and so keep the poor man still in torture : And 
the same it is here : we want of the due com- 
'pagsiou, if we can be content our poor brother 
should have one hour of unnecessary suffering. 
Q2 



SU The Whole Duty of Man. [Sund. 1 7- 

when we have present opportunity of relieving 
him. Or if he be not in such an extremity of 
want, yet whatever we intend him for his greater 
comfort, he loses so much of it, as his time of 
the delay amounts to. Secondly, In respect of 
ourselves, it is ill to defer; for thereby we give 
advantage to the temptations either of Satan or 
our own covetous humour to dissuade us from it. 
Thus it fares too often with many Christian 
duties ; for want of a speedy execution, our 
purposes cool, and never come to act ; so many 
resolve they will repent, but because they set not 
immediately upon it, one delay succeeds another, 
and keeps them from ever doing it at all. And 
so it is very apt to fall out in this case, especially, 
with men who are of a covetous temper ; and 
therefore they, of all others, should not trust 
themselves thus to delay. 

ix. Thirdly, We should take care to give 
Prudently. Prudently ; that is, to give most where 
it is most needed, and in such a man- 
ner, as may do the receiver most good. Chari- 
ties do often miscarry for want of this care; for 
if we give at all adventures to all that seem to 
want, we may sometimes give more to those, 
whom sloth and lewdness is the cause of their 
want, than to those who best deserve it ; and so 
both encourage the one in their idleness, and 
disable ourselves from giving to the other ; Yet 
I doubt not, such may be the present wants even 
jyi the most unworthy, that we are to relieve 
them ; that where no such pressing need is, we 
shall do best to chuse out of the fitter objects of 
charity, such as are those, who either are not 

4 J 



Sund. 17.] Of Alms -giving , &c. 345 

able to labour, or else have a greater charge than 
their labour can maintain. And to those our 
alms should be given also in such a manner, as 
may be most likely to do them good : the man- 
ner of which may differ according to the circum- 
stances of their condition : It may to some be 
best perhaps to give them by little and little ; to 
others the giving it all at once may tend more to 
their benefit; and sometimes a seasonable loan 
may do as well as a gift, and that may be in the 
power sometimes of those who are able to give 
but little. But when we thus lend on chanty, 
we must lend freely, without use; and also with 
a purpose, that it' he should prove unable to 
pay, we will forgive so much of the principal, 
as his needs require, and our abilities will per- 
mit. They want much of this charity, who 
clap up poor debtors in prison, when they know 
they have nothing to answer the debt ; which 
is a great cruelty to make another miserable, 
when nothing is gained to ourselves by it. 

x. Fourthly, we should give liberally : We 
must not be strait-handed in our alms, and give 
by such pitiful scantlings, as will bring almost 
no relief to the receiver, for that is a kind of 
mockery ; it is as if one should pretend to feed 
one that is almost famished, by giving him a 
crumb of bread : Such doles as that would be 
most ridiculous : yet I fear it is too near tiie 
proportion of some men's alms. Such men are 
below those disciples we read of, who knew only 
the baptism of John ; For it is to be observed, 
that John Baptist, who was but the forerunner of 
Christ; makes it a special part of his doctrine, 
Q 3 



346 The Whole Duty of Man. [Sund. 

that he that hath two coats should impart to 
that hath none, Luke iii. 11. He says not, he 
that hath some great wardrobe, but even he that 
hath but two coats, must part with one of thern : 
From whence we may gather, that whosoever is 
above (not our vanity, but) our need, should 
thus be disposed of, when our brethrens* necessi- 
ty requires it. But if we look into the first times 
of the Gospel, we shall find Christianity far ex- 
ceeded this proportion of John's, the converts 
assigned not a part only, but frankly gave all to 
the use of the brethren, Acts iv. And though 
that, being upon an extraordinary occasion, will 
be no measure for our constant practice, yet it 
may shew us how prime and fundamental a part 
of Christianity this of charity is, that at the very 
first founding of the Church such vast degrees 
of it were practised : And if we farther consider 
what precepts of love are given us in the gospel, 
even to the laying down our lives for the bre- 
thren, 1 John iii. 16. we cannot imagine our 
goods are, in God's account, so much more 
precious than our lives, that he would command 
us to be prodigal of the one, and yet allow us 
to be sparing of the other. 

xi. A multitude of arguments might be 
brought to recommend this bounty to all that 
profess Christ : I shall mention only two, which 

1 find used by St. Paul to the Corinthians on this 
occasion : The first is the example of Christ, 

2 Cor. viii. 9. For ye knozv the grace of our Lord 
Jesus Christ, who though he was rich, yet for 
your sakes he became poor ', that ye through his 
poverty might be rich. Christ emptied himself of 



Sund. 17.] Of Alms-giving, &c. 347 

all that glory and greatness he enjoyed in heaven 
with his Father, and submitted himself to a lifeof 
much meanness and poverty, only to enrich us ! 
And therefore, for shame 1 let us not grudge to 
empty our coffers, to lessen somewhat of our 
heaps, to relieve his poor members. The second 
is the expectation of reward, which will be more 
or less, according to the degrees of our alms, C Z 
Cor. ix. 6. He that sozveth sparingly shall reap 
sparingly ; and he that soweth bountifully, shall 
reap bountifully. We think him a very impro- 
vident husbandman, that, to save a little seed at 
present, sows so thin as to spoil his crop : and 
the same folly it will be in us, if, by the sparing- 
ness of our alms, we make ourselves a lank har- 
vest hereafter, lose either all or great part of 
those rewards, which God hath provided for the 
liberal alms-giver. What is the proportion 
which may be called a liberal giving. I shall not 
undertake to set down, there being degrees even 
ia liberality : one may give liberally, and yet 
another give more liberally than he. Besides, 
liberality is to be measured, not so much by 
what is given, as by the ability of the giver. 
A man of a mean estate may give less than one 
of a great, and yet be the more liberal person ; 
because that little may be more out of his, than 
the greater is out of the other's. Thus we see 
Christ pronounces the poor widow to have given 
more to the treasury than all the rich men, Luke 
xxi. 3. not that her two mites were more than 
their rich gifts, but that it was more for her, 
she having nothing left behind, whereas they 
1 gave out of their abundance what they might 

Q 4 



348 Hie Whole Duty of Man. [Suncl. 17- 

easily spare. Every man must herein judge for 
himself: vre see the Apostle though he ear- 
nestly press the Corinthians to bounty, yet pre- 
scribes not to them how much they shall give, 
but leaves that to their own breasts, 2 Cor. ix. 7. 
JEvery man according as he purposeth in his heart, 
so let him give. But let us still remember, that 
the more we give (provided we do not thereby 
fail in the support of those that most immediately 
depend on us) the more acceptable it will be to 
God, and the more rewardable by him. And 
to secure the performance of this duty of alms- 
giving (whatever the proportion be) we may do 
very well to follow the advice St Paul gives the 
Corinthians in this matter, 1 Cor. xvi. 2. Upon 
the first day of the week let every one of you lay 
by him in store, as God hath prospered him. If 
men would do thus, lay by somewhat weekly in 
store for this work of charity, it were the surest 
way not to be unprovided of somewhat to give, 
when an occasion offers itself; and by giving so 
by little and little, the ex pence would become 
less sensible, and so be a means to prevent those 
grudgings and repinings, which are apt to attend 
men in greater disbursements : And sure this 
were in other respects also a very proper course: 
for when a tradesman casts up his weekly ac- 
counts and sees what his gains have been, it is 
of all others the most seasonable time to offer 
this tribute to God, out of what he hath by his 
blessing gained. If any will say, they cannot so 
well weekly reckon their gains, as by longer 
spaces of time, I shall not contend with them 
for that precise time, let it be done monthly or 



Sund. J 7.] Duty of Charity. 349 

quarterly, so it be done. But that somewhat 
should still be laid bv in bank for these uses 5 
rather than let loose to our sudden charities, is 
sure very expedient; and I doubt not, whoever 
will make trial of it, will upon experience ac- 
knowledge it to be so. 

xii. The fourth exercise of our Chanty is 
towards the Credit of our neighbour: charitt/ in 
And of this we may have many occa- respect of 
sions ; sometimes towards the inno- the Cre(llL 
cent, and sometimes also towards the guilty. 
If one, whom we know to be an innocent per- 
son, be slandered, and traduced, charity binds 
us to do what we may for the declaring his 
innocency, and delivering him from that false 
imputation ; and that not only by witnessing 
when we are called to it, but by a voluntary 
.offering our testimony on his behalf: Or, if the 
accusation be not before a court of justice, and 
so there be no place for that our more solemn 
testimony, but that it be only a slander tossed 
from one to another, yet even thore we are to do 
what we can to clear him, by taking all occa- 
sions publicly to declare what we know of his 
innocency. But even to the guilty there is some 
charity of this kind to be performed, sometimes 
by concealing the fault, if it be such, that no 
other part of charity to others make it necessary 
to discover it, or it be not so notorious., as that 
it will be sure to betray itself. The wounds of 
reputation are of all others, the most incura- 
ble : and therefore it may well become chris- 
tian charity to prevent them,, even where they 
have been deserved ; and perhaps such a tender- 
er 5 



350 The Whole Duty of Man. [Sund. 17. 

iiess in hiding the fault may sooner bring the 
offender to repentance, if it be seconded (as it 
ought to be) with all earnestness of private ad- 
monition : But if the fault be such that it be not 
to be concealed, yet still there may be place for 
this charity, in extenuating and lessening it, as 
far as the circumstances will bear; as if it were 
done suddenly and rashly, charity will allow 
some abatement of the censure, which would 
belong to a designed and deliberate act: and 
so proportionably in other circumstances. But 
the most frequent exercises of this charity hap- 
pen towards those, of whose either innocency 
or guilt we have no knowledge, but are by 
some doubtful actions brought under suspicion : 
And here we must remember, that it is the 
property of love not to think evil, to judge 
the best; and therefore we are both to abstain 
from uncharitable conclusions of them ourselves, 
and as much as lies in us, to keep others from 
them also, and so endeavour to preserve the 
credit of our neighbour; which is oftentimes as 
much shaken by unjust suspicions, as it would 
be by the truest accusation. To these cases, I 
suppose, belongs that precept of Christ, Matt. 
vii. 1. Judge not : And when we consider how 
that is backed in the following words, that ye 
be not judged, we shall have cause to believe it 
no such light matter, as the world seems to ac- 
count it: Our unmerciful judging of others 
will be paid home to us, in the strict and severe 
judgment of God. 

xiii. I have now gone through this active 
Charity ? as it relates to the four several capaci- 






Sund. 17.] Duty of Charity. 351 

ties of our brethren, many of the Acts of Charity in 
particulars whereof were before some respects, Acts 
briefly mentioned, when we spake °* us ue a s0, 
of Justice. If any think it improper that the 
same acts should be made part of justice and 
charity too, I shall desire them to consider, 
that charity being by Christ's command become 
a debt to our brethren, all the parts of it may 
in that respect be ranked under the head of jus- 
tice, since it is sure, paying of debts is a part of 
that: yet, because in our common use we do 
distinguish between the offices of justice and cha- 
rity, I have chose to enlarge on them in particu- 
lar reference to charity. But I desire it may 
still be remembered, that whatsoever is under 
precept is so much a due from us, that we sin 
not only against charity but justice too, if we 
neglect it; which deserves to be considered, the 
more to stir up our care to the performance, and 
the rather, because there seems to be a common 
error in this point* Men look upon their acts 
of mercy, as things purely voluntary, that they 
have no obligation to ; and the etfect of it is this, 
that they are apt to think very highly of them- 
selveSj when they have performed any, though 
never so mean, but never blame themselves, 
though they omit all ; which is a very danger- 
ous, but withal a very natural fruit of the 
former persuasion. If there be any charities, 
wherein justice is not concerned, they are those 
which for the height and degrees of them are 
not made matter of strict duty, that is, are not 
in those degrees commanded by God; and even 
alter these it will be very reasonable for us to 
q6 



352 The Whole Duty of Man. [Sund. 1 7. 

labour; but that cannot be done without taking 
the lower and necessary degrees in our way ; 
and therefore let our first care be for them. 

xiv. To help us wherein there will be no 
The great Rule better means, than to keep before 
of Charity. our eves that grand rule of loving 
our neighbour's as ourselves : This the Apostle 
makes the sum of our whole duty to our neigh- 
bours, Rom. xiii. 9* Let this therefore be the 
standard whereby to measure all thy actions 
which relate to others : whenever any necessity 
of thy neighbour's presents itself to thee, ask 
thyself, whether if thou wert in the like case, 
thy love to thyself would not make thee industri- 
ous for relief? And then resolve, thy love to thy 
neighbour must have the same effect for him* 
This is that royal law, as St. James calls it, 
James ii. 8. which all that profess themselves 
subjects to Christ, must be ruled by ; and who- 
soever is so, will not fail of performing all cha- 
rities to others, because it is sure he would upon 
the like occasion have all such performed to 
himself. There is none but wishes to have his 
good name defended, his poverty relieved, his 
bodily sufferings succoured; only it may be said, 
that in the spiritual wants there are some so 
careless of themselves, that they wish no supply, 
they desire no reproofs, no instructions, nay, 
are angry when they are given them: It may 
therefore seem that such men are not, by virtue 
of this rule, tied to those sorts of charities. To 
this I answer, That the love of ourselves, which 
is here set as the measure of that to our neigh- 
bour, is be understood to be that reasonable 



Sund. 17.] Of Peace-making, Sec. 353 

love, which men ought to have ; and therefore, 
though a man fail of that due love he owes 
himself, yet his neighbour hath not thereby for- 
feited his right, he has still a claim to such a 
degree of our love, as is answerable to that 
which in right we should bear to ourselves ; and 
such I am sure is this care of our spiritual estate ; 
and therefore it is not our despising our own 
souls, that will absolve us from charity to other 
Men's : Yet I shall not much press this duty in 
such men, it being neither likely that they will 
be persuaded to it, or do any good by it; their 
ill example will overwhelm all their good exhor- 
tations, and make them unfruitful. 

xv. There is yet one act of Charity behind, 
which does not properly fall under 
any one of the former heads, and 
yet may relate to them all, and that is the mak- 
ing Peace and Amity among others ; by doing 
whereof we may much benefit both the souls, 
bodies, goods, and credit of our brethren ; for 
all these are in danger by strife and contention. 
The reconciling of enemies is a most blessed 
work, and brings a blessing on the actors : we 
have Christ's word for it. Blessed are the peace- 
makers, Matt. v. 9- and therefore we may be 
encouraged diligently to lay hold of all oppor- 
tunities of doing this office of charity, to use all 
our art and endeavour to make up all grudges 
and quarrels we discern among others. Neither 
must we only labour to restore peace, where it is 
lost, but to preserve it where it is : first, gene- 
rally, by striving to beget in the hearts of ail we 
converse with, a true value of that most precious 



354 The Whole Duty of Man. [Sund. 17 

jewel, peace; Secondly, particularly, by a timely 
prevention of those jars and unkindnesses we see 
likely to fall out. It may many times be in the 
power of a discreet friend or neighbour to cure 
those mistakes and misapprehensions, which are 
the first beginnings of quarrels and contentions : 
and it will be both more easy and more profitable 
thus to prevent, than pacify strifes. It is sure 
it is more easy ; for when a quarrel is once bro- 
ken out, it is like a violent flame, which cannot 
so soon be quenched, as it might have been 
whilst it was but a smothering fire. And then it 
is also more profitable ; for it prevents many sins, 
which in the progress of an open contention, are 
almost sure to be committed. Solomon says, In 
the multitude of words there wanteth not sin f 
Prov. x. 19. which cannot more truly be said of 
any sorts of words, than those that pass in anger ; 
and then, though the quarrel be afterwards 
composed, yet those sins will still remain on 
their account ; and therefore it is a great 
charity to prevent them. 

xvi. But to fit a man for this so excellent 

He that undertakes an office of peace-making, it is 
it must be peaceable necessary that he be first remark- 
hxmself. ably peaceable himself; for with 

what face canst thou persuade others to that 
which thou wilt not perform thyself ? or how 
canst thou expect thy persuasions should work? 
It will be a ready reply in every man's mouth, 
Thou hypocrite, cast out first the beam out of thine 
own eye, Matt. vii. 5. and therefore be sure thou 
qualify thyself for the work. There is one point 
of peaceableness, which seems to be little re- 



Sund. 17.] Of Peace-making. 355 

garded among men, and that is in the case of 
legal trespasses ; men thing it nothing Of going to 
to go to law about every petty trifle, Law - 
and as long as they have but law on their side, 
never think they are to blame: but sure, had we 
that true peaceableness of spirit, which we ought, 
we should be unwilling, for such slight matters, 
to trouble and disquiet our neighbour's. Not that 
all going to law is utterly unchristian, but such 
kinds of suits especially, as are upon contentious- 
ness, and stoutness of humour, to defend such an 
inconsiderable right, as the parting with will do 
us little or no harm ; or which is yet worse, to 
avenge such a trespass. And even in great 
matters, he that shall part with somewhat of his 
right for love of peace, does surely the most 
christianly, and most agreeably to the advice of 
the Apostle, 1 Cor. vi. 7. Rather to take wrong, 
and suffer ourselves to be defrauded. But if the 
damage be so insupportable, that it is necessary 
for us to go to law, yet even then we must take 
care of preserving peace : first, by carrying still 
a friendly and christian temper towards the party, 
not suffering our hearts to be at all estranged 
from him : Secondly, by being willing to yield 
to any reasonable terms of agreement, whenever 
they shall be offered ; and truly, if we carry not 
this temper of mind in our suits, I see not how 
they can be reconcileable with that peaceable- 
ness, so strictly required of all Christians. Let 
those consider this, who make it their pleasure 
themselves to disquiet their neighbour, or their 
trade, to stir up others to do it. This tender 
regard of peace, both in ourselves and others, is 
l 



356 The Whole Duty of Man. [Sund. 17. 

absolutely necessary to be entertained of all 
those who own themselves to be tire servants of 
him, whose title it is to be the Prince of Peace, 
Isa. ix. 6. 

xvu. All that remains to be touched on 
n^€k.rit, f oft^ c^cerniug this Charity of the 
Actiom mmt reach actions, is the extent of it, which 
to Enemies. must be as krge as the former of 

the affections, even to the taking in, not only 
strangers, and those of no relation to us, but 
even of our bitterest enemies. I have already 
spoken so much of the obligations we are under 
to forgive them, that I shall not here say 
any thing of that ; but that being supposed a 
duty, it will sure then appear no unreasonable 
thing to proceed one step further, by doing them 
good turns ; for when we have once forgiven 
them, we can then no longer account them ene- 
mies, and so it will be no hard matter, even to 
flesh and blood, to do all kind things to thorn. 
And indeed, this is the way by which we must 
try the sincerity of our forgiveness. It is easy 
to say, I forgive such a man, but if when an op- 
portunity of doing him good is offered, thou 
declinest it, it is apparent there yet lurks the old 
malice in thy heart. Where there is a thorough 
forgiveness, there will be as great a readiness to 
benefit an enemy, as a friend ; nay, perhaps in 
Some respects a greater, a true charitable person 
looking upon it as an especial prize, when he 
has an opportunity of evincing the truth of 
his reconciliation, and obeying the precept of 
bis Saviour, by doing good to them that hate 
him, Matt, v. 44, Let us therefore resolve that all 



Sund. 17.] Of Self Love, &c. 357 

actions of kindness are to be performed to our 
enemies ; for which we have not only the com- 
mand, but also the example of Christ, who had 
not only some inward relentings towards us, 
his obstinate and most provoking enemies, but 
shewed it in acts, and those no cheap or easy 
ones, but such as cost him his dearest blood. 
And surely we can never pretend to be either 
obeyers of his command, or followers of his 
example, if we grudge to testify our love to our 
enemies, by those so much cheaper ways of 
feeding them in hunger, and the like, recom- 
mended to us by the Apostle, Iiom.xu. 20. But 
if we could perform these acts of kindness to 
enemies in such a manner, as might draw them 
from their enmity, and win them to peace, the 
charity would be doubled, and this we should 
aim at; for that we see the Apostle sets as the 
end of the forementioned acts of feeding, &c. 
that we may heap coals of fire on their heads ; 
not coals to burn, but to melt them into all love 
and tenderness towards us : And this were in- 
deed the most compleat way of imitating Christ's 
example, who in all he did and suffered for us, 
designed the reconciling of us to himself. 

xvn i. I have now shewed you the several 
parts of our duty to our neighbour, Self _ hve an 
towards the performance whereof hindrance to 
1 know nothing more necessary, than ihls Charitl J> 
the turning out of our hearts that Self-love which 
so often possesses them ; and that so wholly, 
that it leaves no room for charity, nay, nor 
justice neither, to our neighbour. By this Self- 
love, I mean not that true love of ourselves^ 



358 The Whole Ditty of Man. [Sund. 17. 

which is the love and care of our souls (for that 
would certainly help, not hinder us in this duty) 
but I mean that immoderate love of our own 
worldly interests and advantages, which is appa- 
rently the root of all both injustice and unchari- 
tableness towards others. We find this sin of 
Self-love set by the Apostle in the head of a 
whole troop of sins, c l Tim. iii. Q. as if it were 
some principal officer in Satan's camp, and cer- 
tainly not without reason ; for it never goes 
without an accursed train of many other sins, 
which, like the dragon's tail, Rev. xii. 4. sweeps 
away all care of duty to others. We are by it 
made so vehement and intent upon the pleasing 
ourselves, that we have no regard to any body 
else, contrary to the direction of St. Paul, Rom. 
xv. 2. which is not to please ourselves, but every 
man to please his neighbour for his good to edi- 
fication ; which he backs with the example of 
Christ, ver. 3. For even Christ pleased not him- 
self. If therefore we have any sincere desire to 
have this virtue of charity rooted in our hearts, 
we must be careful to weed out this sin of Self- 
love ; for it is impossible they can prosper to- 
gether. 

xix. But when we have removed this hin- 
P ray er a means d ranee, we must remember, that 
toprocure it. this, as all other graces, proceeds 
not from ourselves, it is the gift of God ; and 
therefore we must earnestly pray to him to work 
it in us, to send his Holy Spirit, which once 
appeared in the form of a dove, a meek and 
galless -creature, to frame our hearts to the 
same temper, and enable us rightly to perform 
this duty. 



Sund. 17.] Of turning to God 359 

xx. I have now past through those several 
branches I at first proposed, and shewed you 
what is our duty to God, Our- christian Duties 
selves, and our Neighbour: Of both possible and 
which I may say, as it is, Luke x. P leasant ' 
28. This do, and thou shall live. And surely it 
is no impossible task to perform this in such a 
measure as God will graciously accept ; that is, 
in sincerity, though not in perfection ; for God 
is not that austere master, Luke xix. 21. that 
reaps where he has not sown : He requires nothing 
of us which he is not ready by his grace to en- 
able us to perform, if we be not wanting to our- 
selves either in asking it by prayer, or in using 
it by diligence. And as it is not impossible, so 
neither it is such a sad melancholy task, as men 
are apt to think it. It is a special policy of 
Satan's to do as the spies did, Numb. xiii. 28. 
bring up an ill report upon this good land, this 
state of Christian life, thereby to discourage us 
from entering into it, to fright us with I know 
not what giants we shall meet with : But let us 
not thus be cheated, let us but take the courage 
to try, and we shall indeed find it a Canaan, a 
land flowing with milk and honey. God is not 
in this respect to his people, a wilderness, a land 
of darkness, Jer. ii. 31. His service does not be- 
reave men of any true joy, but helps them to a 
great deal ; Christ's yoke is an easy, nay, a plea- 
sant yoke : his burden a light, yea, a gracious 
burden. There is in the practice of Christian 
Duties a great deal of present pleasure, and if 
we feel it not, it is because of the resistance our 
vicious and sinful customs make, which, by the 



360 The Whole Duty of Man. [Sund. 17. 

contention, raises an uneasiness. But then, first, 
that is to be charged only on ourselves, for 
having got those ill customs, and thereby made 
that hard to us, which in itself is most pleasant ; 
the duties are not to be accused for it. And 
then, secondly, even there the pleasure of sub- 
duing those ill habits, overcoming those corrupt 
customs, is such as hugely outvveigheth all the 
trouble of the combat. 

xxi. But it will perhaps be said, that some 
parts of piety are of such a nature, as will be 
very apt to expose us to persecutions and suffer- 
ings in the world ; and that those are not joyous, 
but grievous. 

I answer, That even in those there is a matter 

Evemohenthev ° f J ^ . Wq SGe the ApOStleS 

expose us to out- thought it so ; They rejoiced that 
ivard Sufferings. t fr e y werc coun ted worthy to suffer 

for Christ's name, Acts v. 41. And St. Peter 
tells us, That if any man suffer as a Christian, 
he is to glorify God for it, 1 Pet. iv. lo\ There 
is such a force and virtue in the testimony of a 
good conscience, as is able to change the great- 
est sufferings into the greatest triumph; and that 
testimony we can never have more clear and 
lively, than when we suffer for righteousness 
sake; so that you see Christianity is very amiable 
even in its saddest dress, the inward comforts of 
it do far surpass all the outward tribulations that 
attend it, and that even in the instant while we 
are in a state of warfare upon earth. But then, 
if we look forward to the crown of our victories, 
those eternal rewards in Heaven, we can never 
thmk those tasks sad, though we had nothing at 



Sund. 17. .] Of turning to God. 361 

present to sweeten them, that have such recom- 
pences awaiting them at the end. Were our 
labours never so heavy, we could have no cause 
to faint under them. Let us therefore, when- 
ever we meet with any discouragement in our 
course, fix our eyes on this rich prize, and then 
run with patience the race that is set before us, 
Heb. xii. 1 . follow the Captain of our salvation 
through the greatest sufferings, yea, even through 
the same red sea of blood which he hath waded, 
whenever our obedience to him shall require it : 
For though our fidelity to him should bring us 
to death itself, we are sure to be no loser by it; 
for to such he hath promised a crown of life, the 
very expectation whereof is able to keep a 
Christian more cheerful in his fetters and dun- 
geon, than a worldling can be in the midst of 
his greatest prosperities. 

xxii. All that remains for me further to add, 
is, earnestly to entreat and beseech The j) an „ er f 
the reader, that without delay he delaying -mr turn- 
put himself into this so pleasant iv 8 t0 God - 
and gainful a course, by setting sincerely to the 
practice all those things which either by this 
book, or by any other means, he discerns to 
be his duty ; and the farther he hath formerly 
gone out of his way, the more haste it concerns 
him to make to get into it, and to use the more 
diligence in walking in it. He that hath a long 
journey to go, and finds he has lost a great part 
of his day in a wrong way, will not need much 
intreaty, either to turn into the right, or to 
quicken his pace in it. And this is the case of all 
those that have lived in any course of sin, they 



362 The Whole Duty of Man. [Sund. 17. 

are in a wrong road, which will never bring them 
to the place they aim at; nay, which will cer- 
tainly bring them to the place they most fear and 
abhor: much of their day is spent; how much 
will be left to finish their journey in, none 
knows ; perhaps the next hour, the next minute, 
the night of death may overtake them. What a 
madness is it then for them to defer one moment 
to turn out of that path, which leads to certain 
destruction, and to put themselves in that which 
will bring them to bliss and glory ? Yet so are 
men bewitched and enchanted, with the deceit- 
fulness of sin, that no entreaty, no persuasion 
can prevail with them, to make this so reason- 
able, so necessary a change ; not but they ac- 
knowledge it needful to be done, but they are 
unwilling to do it yet; they would enjoy all the 
pleasures of sin as long as they live, and then 
they hope at their death, or some little time be- 
fore it, to do all the business of their souls. 
But, alas ! Heaven is too high to be thus jumped 
into, the way to it is a long and leisurely ascent, 
which requires time to walk. The hazards of 
such deferring are more largely spoken of in the 
Discourse of Repentance : I shall not here re- 
peat them, but desire the reader seriously to lay 
them to heart, and then surely he will think it 
seasonable counsel that is given by the wise man, 
Ecclcs. v. 7. Make no tarrying to turn to the 
Lord j and put not off from day to day. 



PRIVATE DEVOTIONS 
FOR SEVERAL OCCASIONS, 

ORDINARY AND EXTRAORDINARY. 



CHRISTIAN" READER, 

I HAVE, for the help of thy Devotions, set 
dozvn some Forms of Private Prayer upon 
several occasions ; if it be thought an omission, 
that there are none for Families, I must answer 
for myself That it was not from any opinion, 
that God is not as well to he xvorshipped in the 
Family as the Closet ; but because the Provi- 
dence of God and the Church hath already fur- 
nished thee for that purpose, infinitely beyond 
what my utmost care could do ; I mean in the 
Public Liturgy or Common Prayer, which 
for all public addresses to God (and such are 
Family Prayers) are so excellent and useful, 
that we may say of it as David did of Goliah's 
sword, 1 Sam. xxi. 9* There is none like it. 



( 365 ) 

DIRECTIONS FOR THE MORNING. 

As soon as ever thou awakest in the Morning, 
lift up thy heart to God, in this, or the like 
short Prayer. 

Lord, as thou hast awaked my body from 
sleep, so by thy grace awaken my soul from sin 3 
and make me so to walk before thee this day, 
and all the rest of my life, that when the last 
trumpet shall awake me out of my grave, I may 
rise to the life immortal, through Jesus Christ. 

When thou hast thus begun, suffer not (zvith- 
out some urgent necessity) any worldly thoughts 
to fill thy mind, till thou hast also paid thy more 
solemn devotions to Almighty God ; and there- 
fore during the time thou art dressing thyself 
(which should be no longer than common decency 
requires) exercise thy mind in some spiritual 
thoughts. As for example, consider to what 
temptations thy business or company that day 
are most likely to lay thee open, and arm thyself 
with resolutions against them: Or again, consider 
what occasions o/doing service toGod,or good to 
thy neighbour, are that day most likely to present 
themselves, and resolve to embrace them ; and 
also contrive hoxv thou mayest improve them to 
the uttermost. But especially it will befit for 
thee to examine, whether there have any sin es- 
caped thee since thy last night's examination. 
If after these considerations any further leisure 
remain, thou mayest profitably employ it in me- 
ditating on the general Resurrection (whereof 
our rising from our bed is a representation) 
and of that dreadful Judgment which shall folloxv 
R 



"■366 PRIVATE DEVOTIONS. 

it : And then think witM thyself in what pre- 
paration thou art for it ; and resolve to husband 
carefully every minute of thy time towards the 
fitting thee for that great account. As soon as 
thou art ready, retire to some private place, 
and there offer up to God thy morning sacrifice 
cf praise and prayer. 

PRAYERS FOR THE MORNING. 

At thy first kneeling down say, 
O Holy, blessed and glorious Trinity, three 
Persons and one God, have mercy upon me a 
miserable Sinner. 

Lord, I know not what to pray for as I ought : 
O let thy Spirit help my infirmities, and enable 
me to offer up a spiritual sacrifice, acceptable 
to thee by Jesus Christ. 

A Thanksgiving. 

O Gracious Lord, whose mercies endure for 

ever, I thy unworthy servant, who have so 

deeply tasted of them, desire to render thee the 

tribute of my humblest praises for them. In 

thee, O Lord, I live, and move, and have my 

being; : Thou first madest me to be, and then, 

that! might not be miserable, but happy, thou 

sentest thy Son out of thy bosom to redeem me 

from the power of my sins, by his grace, anc 

from the punishment of them by his blood, anc 

by both to bring me to his glory. Thou has 

by thy mercy caused me to be born within thy 

peculiar fold, the Christian Church, where I was 

early consecrated to thee in baptism, and have 

been partaker of all those spiritual helps, which 

might aid me to perform that vow I there made 



Prayers for Morning, 367 

to thee : and when, by my own wilfulness or 
negligence, I have failed to do it, yet thou in thy 
manifold mercies hast not forsaken me, but hast 
graciously invited me to repentance, afforded me 
all means both outward and inward for it, and 
with much patience hast attended, and not cut 
me off in the acts of those many damning sins I 
have committed, as I have most justly deserved. 
It is, O Lord, thy restraining grace alone by 
which I have been kept back from any the 
greatest sins ; and it is thy inciting and assisting 
grace alone, by which I have been enabled to do 
any the least good ; therefore, not unto me, not 
unto me, but unto thy name be the praise : For 
these, and all other thy spiritual blessings, my 
soul doth magnify the Lord, and all that is 
within me praise his holy name. I likewise praise 
thee for those many outward blessings I enjoy, as 
health, friends, food, and raiment, the comforts 
as well as the necessaries of this life ; for those 
continual protections of thy hand, by which 
I and mine are kept from dangers ; and those 
gracious deliverances thou hast often afforded 
out of such as have befallen me : And for that 
mercy of thine, whereby thou hast sweetened 
and allayed those troubles thou hast not seen fit 
wholly to remove ; For thy particular preserva- 
tion of me this night, and all other thy goodness 
towards me. Lord, grant that I may render thee 
not only the fruit of my lips, but the obedience 
of my life ; that so these blessings here, may be 
1 an earnest of those richer blessings thou hast pre- 
: ' pared for those that love thee ; and that for his 
j L sake, whom thou hast made the Author of eter- 



So8 PRIVATE DEVOTIONS. 

nal salvation to all that obey him, even Jesus 
•Christ. 

A Confession. 
O /Righteous Lord, who hatest iniquity, I 
thy sinful creature cast myself at thy feet, ac- 
knowledging that I most justly deserve to be 
utterly abhorred and forsaken by thee; for I have 
drank iniquity like water, gone on in a continual 
course of sin and rebellion against thee, daily 
committing those things thou forbiddest, and 
leaving undone those things thou commandest: 
Mine heart, which should be an habitation for 
thy Spirit, is become a cage of unclean birds, 
of foul and disordered affections: and out of 
this abundance of the heart my mouth speaketh, 
my hands act : So that in thought, word, and 
deed, I continually transgress against thee. 
(Here mention the greatest of thy sins.) Nay, 
O Lord, I have despised that goodness of thine 
which should lead me to repentance, hardening 
my heart againtst all those means which thou hast 
used for my amendment. And now, Lord, what 
can I expect from thee, but judgment and fiery in- 
dignation? that is, indeed, the due reward of my 
sins : Eut, O Lord, there is mercy with thee, that 
thou mayst be feared. O fit me for that mercy, 
by giving me a deep and hearty repentance ; 
And then, according to thy goodness, let thine 
anger and thy wrath be turned away from me : 
Look upon me in thy Son, my blessed Saviour, 
and for the merit of his sufferings pardon all my 
sins : And, Lord, I beseech thee, by the power 
of thy grace, so to renew and purity my heart, 
that I may become a new creature, utterly for- 



Prayers for Morning. 369 

saking every evil way, and living in a constant, 
sincere, universal obedience to thee all the rest 
of my days ; that, behaving myself as a good 
and faithful Servant, I may, by thy mercy, at the 
last be received into the joy of my Lord. Grant 
this, for Jesus Christ's- sake.. 

A Prayer for Grace, 
O most gracious God, from whom every 
good and perfect gift cometh, I wretched crea- 
ture, that am not able of myself so much as to 
think a good thought, beseech thee to work in 
me both to will and to do according to thy good 
pleasure ; Enlighten my mind, that I may know 
thee, and let me not be barren or unfruitful in 
that knowledge : Lord, work in my heart a true 
faith, a purifying hope, and an unfeigned love 
towards thee : Give me a full trust in thee, zeal 
for thee, reverence of all things that relate to 
thee : Make me fearful to offend thee, thankful 
for thy mercies, humble under thy corrections, 
devout in thy service, sorrowful for my sins, and 
grant that in all things I may behave myself so, 
as befits a creature to his Creator, a servant to 
his Lord. Enable me likewise to perform that 
duty I owe to myself: Give me that meekness, 
humility, and contentedness, whereby I may 
always possess my soul in patience and thank- 
fulness. Make me diligent in all my duties, 
watchful against all temptations, perfectly pure 
and temperate, and so moderate in my most law- 
ful enjoyments, that they may never become a 
snare to me. Make me also, O Lord, to be so 
affected towards my neighbour, that I never 
R 3 



370 PRIVATE DEVOTIONS. 

transgress that royal law of thine, of loving him 
as myself. Grant me exactly to perform all parts 
of justice, yielding to all whatsoever by any 
kind of right becomes their due ; and give me 
such bowels of mercy and compassion ; that I 
may never fail to do all acts of charity to all 
men, whether friends or enemies, according to 
thy command and example. Finally, I beseech 
thee, O Lord, to sanctify me throughout, that 
my whole spirit, and soul and body may be pre- 
served blameless unto the coming of our Lord 
Jesus Christ ; to whom with thee and the Holy 
Ghost be all honour and glory forever. Amen. 

Intercession. 

O blessed Lord, whose mercy is over all 
thy works; I beseech thee to have mercy upon 
all men, and grant that the precious ransom 
which was paid by thy Son for all, may be effectual 
to the saving of all. Give thy enlightening grace 
to those that are in darkness, and thy convert- 
ing grace to those that are in sin : Look with 
thy tenderest compassion upon the universal 
Church : O be favourable and gracious unto Sion, 
build thou the walls of Jerusalem: Unite ail those 
that profess thy name to thee by purity and 
holiness, and to each other by brotherly love. 
Have mercy on this desolate Church and sin- 
ful Nation : thou hast moved the land, and 
divided it, heal the sores thereof, for it shaketh. 
Make us so truly to repent of those sins which 
have provoked thy judgments, that thou also 
mayest turn, and repent, and leave a blessing 
behind thee. Bless those whom thou hast ap- 



Prayers for Morning, 37 1 

pointed our governors, whether in Church or 
State :■ so rule their hearts, and strengthen their 
hands, that they may neither want will nor 
power to punish wickedness and vice, and to 
maintain God's true religion and virtue. Have 
pity, O Lord, on all that are in affliction ; be a 
father to the fatherless ; and plead the cause of 
the widow; comfort the feebleminded, sup- 
port the weak, heal the sick, relieve the needy, 
defend the oppressed, and administer to every 
one according to their several necessities. Let 
thy blessings rest upon all that are near and dear 
to me, and grant them whatsoever thou seest 
necessary, either to their bodies or their souls : 
[Here name thy dearest relations.] Reward 
all those that have done me good, and pardon 
all those that have done or wished me evil ; and 
work in them and me all that good which may 
make us acceptable m thy sight, through Jesus 
Christ* 

For Preservation* 

O Merciful God, by whose bounty alone 
it is that I have this day added to my life, I be- 
seech thee so to guide me in it, by thy grace, 
that I may do nothing which may dishonour thee, 
or wound my own soul ; but that I may dili- 
gently apply myself to do all such good works, 
as thou hast prepared for me to walk in : And, 
Lord, I beseech thee, give thy Angels charge 
over me, to keep me in all my ways, that no evil 
happen unto me, nor any plague come nigh my 
-dwelling, but that I and mine may be safe under 
thy gracious protection, through Jesus Christ. 
r 4 



372 PRIVATE DEVOTIONS. 

O Lord ; pardon the wanderings and cold- 
ness of these petitions, and deal with me not 
according either to my prayers or deserts, but 
according to my needs, and thine own rich mer- 
cies in Jesus Christ, in whose blessed name and 
words I conclude these my imperfect prayers, 
saying, Our Father, &c. 



DIRECTIONS FOR NIGHT. 

At Night, when it draws towards the time of 
rest, bethink thyself how thou hast passed the day: 
Examine thine own hearty what sin, either of 
thought, word, or deed, thou hast commit ted,what 
opportunity of doing good thou hast omitted, and 
whatsoever thoufindest to accuse thyself of, con- 
fess humbly and penitently to God; renew thy 
purposes and resolutions of amendment, and beg 
his pardon in Christ ; and this not slightly \ and 
only as of course, but with all devout earnestness 
and heartiness, as thou wouldst do, if thou wert 
sure thy death were as near approaching as thy 
sleep, xvhichfor aught thou knowest may be so w* 
deed : And therefore thou shouldst no more ven- 
ture to sleep unreconciled to God, than thou wouldst 
dare to die so. In the next place, consider what 
special and extraordinary mercies thou hast that 
day received ; as if thou hast had any great de- 
liverance, either in thy inward man from some 
dangerous temptation, or in thy outward, from 
any great and apparent danger, and offer to 
God thy hearty and devout praise for the same : 
Or, if nothing extraordinary have so happen- 
ed, and thou hast been kept even from the ap- 
proach of danger, thou hast not the less, but the 



. Prayers for Night. 373 

greater cause to magnify God, who hath by his 
protection so guarded thee, that not so much as 
the fear of evil hath assaulted thee. And therefore 
omit not to pay him the tribute of humble thank- 
fulness, as well for his usual and daily preserva- 
tions, as his more extraordinary deliverances. 
And above all, endeavour still by the considera- 
tion of his mercies, to have thy heart the more 
closely knit to him; remembering that every fa- 
vour received from him, is a nezv engagement 
upon thee to love and obey him. 

PRAYERS FOR NIGHT. 

O Holy, blessed, and glorious Trinity, three 
Persons, and one God, have mercy upon me a 
miserable sinner. 

Lord, I know not what to pray for as I ought : 
O let thy Spirit help my infirmities, and enable 
me to offer up a spiritual sacrifice acceptable 
unto thee by Jesus Christ. 

A Confession. 

O Most holy Lord God, who art of purer 
eyes than to behold iniquity, how shall I, abo- 
minable wretch, dare to appear before thee, 
who am nothing but pollution ? I am defiled in 
my very nature, having a backwardness to all 
good, and a readiness to all evil; but I have de- 
fied myself yet much worse by my own actual 
sins and wicked customs : I have trangressed 
my "duty to thee, my neighbour, and myself, 
and that both in thought, in word, and in deed, 
by doing those things which thou hast expressly 
forbidden, and by neglecting to do those things 
thou hast commanded me ; and this not only 
r 5 



374 PRIVATE DEVOTIONS. 

through ignorance and frailty, but knowingly 
and wilfully, against the motions of thy Spirit, 
and the checks of rny own conscience to the con- 
trary. And to make all these out of measure 
sinful, I have gone on in a daily course of re- 
peating these provocations against thee, notwith- 
standing all thy calls to, and my own purposes 
and vows of amendment ; yea, this very day, I 
have not ceased to add new sins to all my former 
guilts : [Here name the particulars,'] And now, 
O Lord, what shall I say, or how shall I open 
my mouth, seeing I have done these things ? I 
know that the wages of these sins is death ; but, 
O thou, who wiliest not the death of a sinner, 
have mercy upon me; work in me, I beseech 
thee, a sincere contrition and a perfect hatred of 
my sins ; and let me not daily confess, and yet 
as daily renew them: But grant, O Lord, that 
from this instant I may give a bill of divorce to 
all my most beloved lusts, and then be thou 
pleased to marry me to thyself, in truth, in righte- 
ousness, and holiness. And for all my past sins, 

Lord, receive a reconciliation; accept of 
that ransom thy blessed Son hath paid for me, 
and for his sake whom thou hast set forth as a 
propitiation, pardon all my offences, and receive 
me to thy favour : and when thou hast thus 
spoken peace to my soul, Lord, keep me, that 

1 turn not any more to folly ; but so establish 
me with thy grace, that no temptation of the 
world, the devil, or my own flesh, may ever 
draw me to offend thee ; that being made free 
from sin, and becoming a servant unto God, I 



Prayers for Night. 375 

may have my fruit unto holiness, and the end 
everlasting life, through Jesus Christ our Lord. 

A Thanksgiving. 

O Thou Father of mercies, who art kind 
even to the unthankful, I acknowledge myself 
to have abundantly experimented that gracious 
property of thine ; for notwithstanding my 
daily provocations against thee, thou still heap- 
est mercy and loving kindness upon me. All 
my contempts and despisings of thy spiritual fa- 
vours, have not yet made thee withdraw them ; 
but in the riches of thy goodness and long-suf- 
fering, thou still continuest to me the offers of 
grace and life in thy Son. And all my abuses of 
thy temporal blessings thou hast not punished with 
an utter deprivation of them, but still art pleased 
to afford me a liberation of them. The sins 
of this day thou hast not repaid, as justly thou 
mightest, by sweeping me away with a swift de- 
struction, but hast spared and preserved me ac- 
cording to the greatness of thy mercy. [Here 
mention the particular mercies of that day.~\ What 
shall I render unto the Lord for all those bene- 
fits he hath done unto me ? Lord, let this good- 
ness of thine lead me to repentance; and grant, 
that I may not only offer thee thanks and praise, 
but may also order my conversation aright, that 
so I may at the last see the salvation of God, 
through Jesus Christ. 

Here use the Prayer for Grace, and that of In- 
tercession, appointed for the Morning. 
It ,6 



376 PRIVATE DEVOTIONS. 

For Preservation. 
O Blessed Lord, the keeper of Israel, that 
neither slumberest nor sleepest, be pleased in 
thy mercy to watch over me this night : Keep 
me by thy grace from all works of darkness, 
and defend me by thy power from all dangers : 
Grant me moderate and refreshing sleep, such 
as may fit me for the duties of the day follow- 
ing. And, Lord, make me ever mindful of 
that time when I shall lie down in the dust: 
And, because I know neither the day nor the 
hour of my Master's coming, grant me grace, 
that I may be always ready, that I may never 
live in such a state as I shall fear to die in ; but 
that whether I live, I may live unto the Lord> 
or whether I die, I may die unto the Lord ; so 
that living and dying I may be thine, through 
Jesus Christ. 

Use the same concluding Prayer as in the Morn- 
ing. 
As thou art putting off thy clothes, think with 
thyself, that the time approaches that thou mayst 
put off thy body also, and then thy Soul must 
appear naked before God's Judgment Seat ; and 
therefore thou hast need be careful to make it 
so clean and pure, by repentance and holiness^ 
that he, who will not look an iniquity, may gra- 
ciously behold and accept it. 

Let thy bed put thee in mind of thy grave ; and 

when thou liest down say, 

O Blessed Saviour, who by thy precious death 

and burial didst take away the sting of death 

and the power of the grave, grant me the joy- 

1 



Prayers for Night* 377 

ful fruits of that thy victory, and be thou to me 
in life and death advantage. 

I will lay down in peace and take my rest, 
for it is thou, Lord only, that makest me t to 
dwell in safety. 

Into thy hands I commend my spirit : for thou 
hast redeemed it, O Lord, thou God of Truth. 

In the Ancient Church there zvere, besides 
morning and night, four other Times every day, 
which were catted Hours of Prayer; and the 
zeal of those first Christians was such, as made 
them constantly observed. It xvouldbe thought 
too great a strictness now, in this luke-warm 
age, to enjoin the like frequency. Yet I cannot 
but mention the example, and say, that for 
those, who are not by very necessary business 
prevented, it will be but reasonable to imitate it, 
and make up in public and private those Four 
Times of Prayer, besides ^Offices already 
set down for Morning and Night. And, that 
none may be to seek how to exercise their devotions 
at these times. I have added diverse Collects 
for several Graces, whereof every man may use 
at each such time of prayer, so many as his zeal 
and leisure shall point out to him; adding, if he 
please, one of the confessions appointed for 
Morning and Night, and never omitting the 
Lord's Prayer. 

But if any man's state of life be really so busy, 
as will not allow him time for so long and solemn 
devotions; yet certainly there is no man so over- 
laid with business, but that he may find leisure 
oftentimes in a day to say the Lord's Prayer 



378 PRIVATE DEVOTIONS. 

alone ; and therefore let him use that, if he can- 
?iot more. But because it is the character of a 
Christian, (Phil. iii. 20.) that he hath his con- 
versation in Heaven ; it is very jit, that besides 
these set times of Prayer, he should diverse times 
in a day, by short and sudden Ejaculations 
dart up his soul thither* And j or this sort of 
devotion no man can want leisure; for it maybe 
performed in the midst of business ; the artificer 
at his work, the husbandman at his plough, may 
practise it. Nozv as he cannot want time, so that he 
may not xvant matter for it, I have thought it not 
tumseful,out of that rich store-house, The Book 
of Psalms, to furnish him with some texts, 
which may very fitly be used for this purpose ; 
which being learned by heart, zvill always be 
ready at hand to employ his devotions : And the 
matter of them being various, some for pardon 
of sin, some for grace, some for the light of God's 
countenance, some for the church, some for 
thanksgiving, &c. every man may fit himself ac- 
cording to the present need and temper of his 
scuL I have given these, not as a full collection, 
but only as a taste, by which the Reader s ap- 
petite may be raised to search after more in that 
Book, and other parts of Holy Scripture. 

COLLECTS FOR SEVERAL GRACES. 

For Faith. 
O Blessed Lord, whom without Faith it is 
impossible to please ; let thy Spirit, I beseech 
thee, work in me such a faith, as may be accept- 
able in thy sight, even such as worketh by love. 
O let me not rest in a dead ineffectual faith, but 
9 



Collects for several Graces. 379 

grant that it may be such as may shew itself by 
my works, that it may be that victorious faith, 
which may enable me to overcome the world, 
and conform me to the image of that Christ, on 
whom I believe ; that so at the last I may receive 
the end of my faith, even the salvation of my 
soul, by the same Jesus Christ. 

For Hope. 

O Lord, who art the hope of all the ends of 
the earth, let me never be destitute of a well- 
grounded hope, nor yet possessed with a vain 
presumption : Suffer me not to think thou wilt 
either be reconciled to my sins, or reject my re- 
pentance; but give me, I beseech thee, such a 
hope as may be answerable to the only ground 
of hope, thy promises, and such as may both 
encourage and enable me to purify myself from 
all filthiness both of flesh and spirit; that so it 
may indeed become to me an anchor of the soul 
both sure and stedfast, entering even within the 
vail, whither the fore-runner is for me entered, 
even Jesus Christ, my High Priest, and blessed 
Redeemer. 

For the Love of God. 

O Holy and gracious Lord, who art infinitely 
excellent in thyself, and infinitely bountiful 
and compassionate towards me, I beseech thee 
suffer not rny heart to be so hardened through 
the deceitfulness of sin, as to resist siach charms 
of love, but let them make deep and lasting 
impressions on my soul. Lord, thou art p\eased 
to require my heart, and thou only hast a 



380 PRIVATE DEVOTIONS. 

right to it. O let me not be so sacrilegiously 
unjust, as to alienate any part of it, but enable 
me to render it up whole and entire to thee. 
But, O my God, thou seest it is already usurped ; 
the world with its vanities hath seized it, and 
like a strong man armed, keeps possession. O 
thou who art stronger, come upon him, and 
take this unworthy heart of mine as thine own 
spoil, refine it with that purifying fire of thy 
love, that it may be a fit habitation for thy 
Spirit. Lord, if thou seest it fit, be pleased to 
let me taste of the joys, those ravishments of 
thy love, wherewith thy Saints have been so 
transported. But if in this I know not what I 
ask, if I may not chuse my place in thy King- 
dom, yet, O Lord, deny me not to drink of 
thy cup : Let me have such a sincerity and 
degree of love, as may make me endure any 
thing for thy sake ; such a perfect love as may 
cast out all fear and sloth too, that nothing may 
seem to me too grievous to suffer, or too difficult 
to do, in obedience to thee; that so expressing 
my love by keeping thy commandments, I may, 
by thy mercy, at last obtain that crown of life, 
which thou hast promised to those that love 
thee, through Jesus Christ our Lord. 

For Sincerity, 

O Holy Lord, who requirest truth in the in- 
ward parts, I humbly beseech thee to purge me 
from all hypocrisy and insincerity. The heart, 
O Lord, is deceitful above all things, and 
my heart is deceitful above all hearts : O thou, 
who searchest the heart and reins, try me, and 
seek the ground of my heart, and suffer not 



Collects for several Graces. 381 

any accursed thing to lurk within me; but 
purify me even with fire, so thou consume my 
dross. O Lord, I cannot deceive thee, but I 
may most easily deceive myself. I beseech thee, 
let me not rest in any such deceit, but bring me 
to a sight and hatred of my most hidden corrup- 
tions, that I may not cherish any darling lust, 
but make an utter destruction of every Amale- 
kite. O suffer me not to speak peace to myself, 
when there is no peace ; but grant I may judge 
of myself as thou judgest of me, that I may 
never be at peace with "myself, till I am at per- 
fect peace with thee, and by purity of heart, be 
qualified to see thee in thy kingdom, through 
Jesus Christ. 

For Devotion in Prayer. 

O Gracious Lord God, who not only permit- 
test, but invitest us miserable and needy crea- 
tures to present our petitions to thee; grant, I 
beseech thee, that the frequency of my prayer 
may be somewhat proportionable to those con- 
tinual needs I have of thy mercy. Lord, I con- 
fess it is the greatest honour, and greatest advan- 
tage^ thus to be allowed access to thee ; yet so 
sottisli and stupid is my profane heart, that it 
shuns or frustrates the opportunities of it. My 
soul, O Lord, is possessed with a spirit of infir- 
mity ; it is bowed together, and can in no wise 
lift up itself to thee. O be thou pleased to cure 
this sad, this miserable disease, to inspirit and 
enliven this earthly, drossy heart, that it may 
freely mount towards thee: that I may set a true 
value on this most valuable privilege, and take 



382 PRIVATE DEVOTIONS 

delight in approaching to thee ; and that my 
approaches may be with a reverence some way 
answerable to that awful Majesty I come before ; 
with an importunity and earnestness answerable 
to those pressing wants I have to be supplied ; 
and with such a fixedness and attention of mind, 
as no wandering thoughts may interrupt: that I 
may no more incur the guilt of drawing near to 
thee with my lips, when my heart is far from 
thee, or have my prayers turned into sin : but 
may so ask, that I may receive ; seek, that I 
may find; knock, that it may be opened unto 
me ; that from praying to thee here, I may be 
translated to the praising thee eternally in thy 
glory, through the merits and intercession of 
Jesus Christ. 

For Humility. 

O Thou high and lofty One that inhabitest 
eternity, yet art pleased to dwell with the hum- 
ble spirit, pour into my heart, I beseech thee, 
that excellent grace of humility, which may 
utterly work out all those vain conceits I have 
of myself. Lord, convince me powerfully of my 
own wretchedness ; make me to see that I am 
miserable and poor, and blind, and naked, and 
not only dust, but sin : that so, in all thy dis- 
pensations towards me, I may lay my hand upon 
my mouth, and heartily acknowledge that I am 
less than the least of thy mercies, and greater 
than the greatest of thy judgments. And, O 
Lord, grant me not only to walk humbly with 
my God, but even with men also, that I may 
not only submit myself to thy rebukes, but eveu 






Collects for several Graces. 383 

to those of my Fellow-Christians, and with 
meekness receive and obey their admonitions. 
And make me so to behave myself towards all, 
that I may never do any thing through strife and 
vain-glory ; and to that end grant, that in low- 
lines of mind I may esteem every other man 
better than myself, and be willing that others 
should esteem them so also : that I neither nou- 
rish any high opinion of myself, nor covet one 
among others; but that, despising the vain 
praise of men, I may seek that praise which 
cometh from thee only : That so, instead of 
those mean servile arts I have used to recom- 
mend me to the esteem of men, I may now em- 
ploy all my industry and care to approve myself 
to thee, who resisteth the proud, and givest 
grace to the humble. Grant this, O Lord, for 
his sake, who humbled himself unto the death 
of the cross, Jesus Christ. 

For the Fear of God. 

O Glorious Majesty, who only art high and 
to be feared, possess my soul with an holy awe 
and reverence of thee, that I may give thee the 
honour due unto thy Name, and may bear such 
a respect to all things which relate to thee, that 
1 may never profane any holy thing, or sacrilegi- 
ously invade what thou hast set apart to thyself. 
And, O Lord, since thou art a God that wilt 
not clear the guilty, let the dread of thy justice 
make me tremble to provoke thee in any thing. 
O let me not so misplace my fear, as to be afraid 
of a man that shall die, and of the son of man, 
who shall be made as grass, and forget the Lord 



3S4 PRIVATE DEVOTIONS. 

my Maker ; but replenish my soul with that fear 
of the Lord, which is the beginning of wisdom, 
which may be as a bridle to all my brutish appe- 
tites ; and keep me in a constant conformity to 
thy holy will. Hear me, O Lord, I beseech 
thee, and put this fear in my heart, that I may 
not depart from thee ; but may, with fear and 
trembling, work out my own salvation, through 
Jesus Christ. 

For Trust on God. 

O Almighiy Lord,, who never failest them 
that trust on thee : Give me grace, I beseech thee, 
in all my difficulties and distresses to have re- 
course to thee, to rest and depend on thee : 
Thou shalt keep him, O Lord, in perfect peace, 
whose mind is stayed on thee. O let me always 
rest on this firm pillar, and never exchange it 
for the broken reeds of worldly succours : Suffer 
not my heart to be overcharged with the cares of 
this life, taking thought what I shall eat or drink, 
or wherewithal I shall be clothed ; but grant, 
that having by honest labour and industry done 
my part, I may chearfully commit myself to thy 
providence, casting all my care upon thee, and 
being careful for nothing, but to be of the num- 
ber of those whom thou ownest and carest for, 
even such as keep thy testimonies, and think 
upon thy commandments to do them ; that 
seeking first thy kingdom, and the righteousness 
thereof, all these outward things may be added 
unto me, in such a measure, as thy wisdom 
knows best for me. Grant this, O Lord, for 
Jesus Christ's sake. 



Collects for several Graces, 385 
For Thankfulness. 

O Most gracious and bountiful Lord, who 
fillest all things living with good, and expectest 
no other return, but praise and thanksgiving ; 
let me, O Lord, never defraud thee of that so 
easy tribute ; but let my heart ever be filled with 
the sense, and my mouth with the acknowledg- 
ment of thy mercies. It is a joyful and pleasant 
thing to be thankful : O suffer me not I beseech 
thee, to lose my part in that divine pleasure : 
But grant, that as I daily receive blessings from 
thee, so may I daily, from an affectionate and 
devout heart offer up thanks to thee; and grant 
that not only my lips but my life, may shew 
forth thy praise, by consecrating myself to thy 
service, and walking in holiness and righteous- 
ness before thee all the days of my life, through 
Jesus Christ my Lord and blessed Saviour. 

For Contrition. 

O Holy Lord, who art a merciful embracer 
of true penitents, but yet a consuming fire to- 
wards obstinate sinners, how shall I approach 
thee, who have so many provoking sins to inflame 
thy wrath, and so little sincere repentance to 
incline thy mercy ! O be thou pleased to soften 
and melt this hard obdurate heart of mine, that 
I may heartily bewail the iniquities of my life : 
Strike this rock, O Lord, that the waters may 
flow out, even floods of tears to wash my pol- 
luted conscience. My drowsy soul hath too long 
slept securely in sin : Lord, awake it, though it 
be with thunder, and let me rather feel thy 
terrors, than not feel my sin. Thou sentest thy 



386 PRIVATE DEVOTIONS. 

blessed Son to heal the broken-hearted; but, 
Lord, what will that avail me, if my heart be 
whole ? O break it, that it may be capable of 
this healing virtue; and grant, I beseech thee, 
that having once tasted the bitterness of sin, I 
may fly from it as from the face of a serpent, 
and bring forth fruits of repentance, in amend- 
ment of life, to the praise and glory of thy 
grace, in Jesus Christ our blessed Redeemer. 

For Meekness. 

O Blessed Jesu, who wast led as a sheep to 
the slaughter, let, I beseech thee, that admirable 
example of meekness, quench in me all sparks of 
anger and revenge, and work in me such a gen- 
tleness and calmness of spirit, as no provocations 
may be ever able to disturb. Lord, grant I may 
be so far from offering the least injury, that I 
may never return the greatest any otherwise than 
with prayers and kindness ; that I, who have so 
many talents to be forgiven by thee, may never 
exact pence of my brethren ; but that putting 
on bowels of mercy, meekness, and long-suffering, 
thy peace, may rule in my heart, and make it an 
acceptable habitation to thee who art the Prince 
of Peace ; to whom with the Father and Holy 
Spirit, be all honour and glory for ever. 

For Chastity. 

O Holy and immaculate Jesus, whose first 
descent was into the Virgin's womb, and who 
dost still love to inhabit only in pure and 
virgin hearts ; I beseech thee, send thy Spirit of 
purity to cleanse me from all filthiness both of 
flesh and spirit. My body, O Lord, is the 



Collects for several Graces. 387 

Temple of the Holy Ghost ; O let me never 
pollute that temple with any uncleanness. And 
because out of the heart proceed the things that 
defile the man, Lord, grant me to keep my 
heart with all diligence, that no impure or 
foul thoughts be harboured there ; but enable 
me, I beseech thee, to keep both body and soul 
pure and undefiled ; that so I may glorify thee 
here both in body and spirit, and be glorified in 
both with thee hereafter. 

For Temperance. 

O Gracious Lord, who hast in thy bounty to 
mankind, afforded, us the use of thy good 
creatures, for the refreshment of our bodies, grant 
that I may always use this liberty with thankful- 
ness and moderation. O let me never be so en- 
slaved to that brutish pleasure of taste, that my 
taste may become a snare to me ; but give me, I 
beseech thee, a perfect abhorrence of ail degrees 
of excess, and let me eat and drink only for those 
ends, and according to those measures, which 
thou hast assigned me, for health, and not for 
luxury. And, Lord, grant that my pursuits 
may not be after the meat that perisheth, but 
after that which endureth to everlasting life that 
hungering and thirsting after righteousness, I 
may be filled with thy grace here, and thy glory 
hereafter, through Jesus Christ. 

For Content edness. 

O Merciful God, thy wisdom is infinite to 
chuse,and thy love forward to dispense good things 
to us ; O let me always fully and entirely resign 



38S PRIVATE DEVOTIONS. 

myself to thy disposals, have no desires of my 
own, but a perfect satisfaction in thy choices for 
me ; that so, in whatsoever estate I am, I may 
be therein content. Lord, grant I may never 
look with murmuring on my own condition, nor 
with envy on other men's. And to that end, I 
beseech thee, purge my heart of all covetous 
affections. O let me never yield up any corner 
of my soul to mammon, but give me such a 
contempt of these fading riches, that whether 
they increase or decrease, I may never set my 
heart upon them, but that all my care may be 
to be rich towards God ; to lay up my treasure 
in heaven ; that I may so set my affections on 
things above, that when Christ, who is my life, 
shall appear, I may also appear with him in glory. 
Grant this, O Lord, for the merits of the same 
Jesus Christ. 

For Diligence, 

O Lord, who hast in thy wisdom ordained 
that man should be born to labour, suffer me 
not to resist that design of thine, by giving my- 
self up to sloth and idleness ; but grant I may so 
employ my time, and all other talents thou hast 
entrusted me with, that I may not fall under the 
sentence of the slothful and wicked servant. 
Lord, if it be thy will, make me some way use- 
ful to others, that I may not live an unprofitable 
part of mankind : But, however, O Lord, let 
me not be useless to myself; but grant I may 
give all diligence to make my calling and 
election sure. My soul is beset with many and 
vigilant adversaries; O let me not fold my 
hands to sleep in the midst of so great dangers, 






Collects for several G races, 389 

but watch and pray, that I enter not into temp- 
tation, enduring hardness as a true soldier of 
Jesus Christ, till at the last, from this state of 
warfare, thou translate me to the state of triumph 
and bliss in thy kingdom, through Jesus Christ. 

For Justice. 

O thou King of Righteousness, who hast 
commanded us to keep judgment, and do jus- 
tice, be pleased by thy grace to cleanse my 
heart and hands from all fraud and injustice, 
and give me a perfect integrity and uprightness 
in all my dealings. O make me ever abhor to use 
my power to oppress, or my skill to deceive 
my brother ; and grant 1 may most strictly ob- 
serve that sacred rule, of doing as I would be 
done to ; that I may not dishonour my Christian 
profession by an unjust and fraudulent life, but 
in simplicity and godly sincerity have my conver- 
sation in the world ; never seeking to heap up 
treasures in this life, but preferring a little with 
righteousness, before great revenues without 
right. Lord, make me exactly careful to render 
to every man what, by any sort of obligation, 
becomes his due, that I may never break the 
bond of any of those relations that thou hast 
placed me in, but may so behave myself towards 
all, that none may have any evil thing to say of 
me, that so, if it be possible, I may have peace 
with all men; or however, 1 may, by keeping 
innocency, and taking heed to the thing that is 
right, have peace at the last, even peace with 
thee, through Jesus Christ our Lord. 



390 PRIVATE DEVOTIONS. 

For Charity, 
O merciful Lord, who hast made of one 
blood, and redeemed by one ransom, all nations 
of men, let me never harden my bowels against 
any that partake of the same nature and redemp- 
tion with me, but grant me an universal charity 
towards all men. Give me, O thou Father of 
compassion, such a tenderness and meltingness 
of heart, that I may be deeply affected with all 
the miseries and calamities, outward or inward, 
of my brethren, and diligently employ all my 
abilities for their succour and relief. O let not 
an unchristian self-love possess my heart, but 
drive out that accursed spirit, and let thy spirit 
of love enter and dwell there ; and make me seek 
not to please myself, but my neighbour, for his 
good to edification, even as Christ pleased not 
himself. Lord, make me a faithful steward of 
all those talents thou hast committed to me, for 
the benefit of others ; that so, when thou shait 
call me to give an account of my stewardship, I 
may do it with joy, and not with grief. Grant 
this, merciful Lord, I beseech thee, for Jesus 
Christ's sake. 

For Perseverance. 
O eternal and unchangeable Lord God, 
who art the same j^esterday, and to-day, and for 
ever; be thou pleased to communicate some 
small ray of that excellence, some degree of that 
stability to me thy wretched creature, who am 
light and un constant, turned about with every 
blast : My understanding is very deceivable, O 
establish it in thy truth, keep it from the snares 



Collects for several Graces. 39 1 

of seducing spirits, that I may not be led away 
with the error of the wicked, and fall from my 
own steadfastness : My will also, O Lord, is ir- 
resolute and wavering, and doth not cleave sted- 
fastly unto God : my goodness is but as the 
morning cloud, and as the early dew it passeth 
away. O strengthen and confirm me: and what- 
ever good work thou hast wrought in me, be 
pleased to accomplish and perform it until the 
day of Christ. Lord, thou seest my weakness, 
and thou knowest the number and strength of 
those temptations I have to struggle with. O 
leave me not to myself, but cover thou my head 
iu the day of battle, and in all spiritual combats 
make me more than conqueror through hirn that 
loved me. O let no terrors or flatteries either of 
the world, or my own flesh, ever draw me from 
my obedience to thee ; but grant that I may con- 
tinue steadfast, unmoveable, always abounding 
in the work of the Lord ; and by patient conti- 
nuing in well doing, seek, and at last obtain 
glory, and honour, and immortality, and eter- 
nal life, through Jesus Christ our Lord, 



s 2 



A BRIEF 

PARAPHRASE 

OF TtfE 

LORD'S PRAYER. 

TO BE USED AS A PRAYER. 

[Our Father which art in Heaven?^ 

O Lord who dwellest in the highest Hea- 
vens, thou art the Au-thor of our being : thou 
hast also begotten us again unto a lively hope, 
and earnest towards us the tenderness and 
bowels of a compassionate Father; O make us 
to render to thee the love and obedience of chil- 
dren : And that we may resemble thee our Father 
in Heaven (that place of true delight and purity) 
give us a holy disdain of all the deceitful plea- 
sures and foul pollutions of this world, and so 
raise up our minds, that we may always have our 
conversation in Heaven, from whence we look 
for our Saviour the Lord Jesus Christ. 

[1. Hallozved be thy Name.] 

Strike such an awe into our hearts, that we 
may humbly reverence thee in thy Name, which 
is great, wonderful, and holy ; and carry such 
a sacred respect to all things that relate to thee 
and thy worship, as may express our reverence 
to thy great Majesty. Let all the people praise 
thee, O God ! let all the people praise thee. 
5 



A Paraphrase on the Lord's Prayer. 39 3 

[2. Thy Kingdom corned 
Establish thy Throne, and rule for ever in 
our souls, and by the power of thy grace sub- 
due all those rebellious corruptions that exalt 
themselves against thee : They are those ene- 
mies of thine, which would not thou shouldst 
reign over them. O let them be brought forth 
and slain before thee ; and make us such faith- 
ful subjects of this thy Kingdom of Grace, that 
we may be capable of the Kingdom of Glory, 
and then, Lord Jesus, come quickly ! 

[3. Thy Will be done on Earth, &c] 
Enable us by thy grace chearfully to suffer 
thy Will in all our afflictions, and readily per- 
form it in all thy commands : Give us of that hea- 
venly zeal to thy service, wherewith the blessed 
Angels of thy presence are inspired, that we may 
obey thee with the like fervour and alacrity ; 
and that following them in their obedience, we 
may be joined with them to sing eternal praises in 
thy kingdom, to God and to the Lamb for ever. 

[4. Give us this Day, &c. ] 
Give us that continual supply of thy grace 
which may sustain and nourish our souls unto 
eternal life. And be thou pleased also to pro- 
vide for our bodies all those things which thou 
seest fit for their support, through this our 
earthly pilgrimage : and make us chearfully to 
rest on thee for them, first seeking thy kingdom 
and the righteousness thereof, and then not 
doubting, but all these things shall be added 
. unto us. 

s 3 



394 PRIVATE DEVOTIONS. 

[5. Forgive us our Trespasses, &c] 
Heal our souls, O Lord, for we have sin- 
ned against thee ; let thy tender mercies abound 
towards us, in the forgiveness of all our offen- 
ces : And grant, O Lord, that we may never 
forfeit this pardon of thine, by denying ours to 
our brethren ; but give us those bowels of com- 
passion to others, which we stand in so much 
greater need of from thee, that we m^v forgive 
as fully and finally upon Christ's command, as 
we desire to he forgiven, for his merits and in- 
tercession. 

[6\ Lead us not into Temptation, &c] 

O Lord, we have no strength against those 
multitudes of Temptations that daily assault us, 
only our eyes are upon thee: O be thou 
pleased either to restrain them,, or assist us ; and 
in thy faithfulness suffer us not to be tempted 
above that we are able ; but in all our tempta- 
tions make us a way to escape, that we be not 
overcome by them, but may, when thou sbalt 
call us to it, resist even unto bipod, striving 
against sin, that being faithful unto death, thou 
mayest give us the crown of life. 

[7. For thine is the Kingdom, &c.} 

Hear us, and graciously answer our peti- 
tions ; for thou art the great King over all the 
earth, whose power is infinite, and art able to do 
for us above all that we can ask or think, and 
to whom belongeth the glory of all that good 
thou workest in us, or for us. Therefore 
blessing, honour, glory, and power be unto him 
that sitteth upon the throne, and to our God, for 
ever and ever. Amen. 



[ 395 ] 

PIOUS EJACULATIONS TAKEN OUT OF THE 
BOOK OF PSALMS. 

For Pardon of Sin. 

Have mercy upon me, O God, after thy 
great goodness, according to the multitude of 
thy mercies do away mine offences. 

Wash me thoroughly from my wickedness, 
and cleanse me from my sin. 

Turn thy face from my sins, and put out all 
my misdeeds. 

My misdeeds prevail against me ; O be thou 
merciful unto my sins. 

Enter not into judgment with thy servant, for 
in thy sight shall no man living be justified. 

For thy name's sake. O Lord, be merciful 
unto my sin, for it is great. 

Turn thee, O Lord, and deliver my soul ; O 
save me for thy mercy's sake. 

For Grace. 

Teach me to do the thing that pleaseth thee; 
for thou art my God. 

Teach me thy. way, O Lord, and I will walk 
in thy truth : O knit my heart to thee, that I 
may fear thy name. 

Make me a clean heart, O God, and renew a 
right spirit within me. 

O let my heart be found in thy statutes, that 
I be not ashamed. 

Incline my heart unto thy testimonies,, and 
not to covetousness. 

s 4 



396 PRIVATE DEVOTIONS. 

Turn away mine eyes lest they behold vanity, 
and quicken thou me in thy way. 

I am a stranger upon earth, O hide not thy 
commandments from me. 

Lord, teach me to number my days, that I 
may apply my heart unto wisdom. 

For the Light of God's Countenance. 

Lord, why abhorrest thou my soul, and 
hidest thy face from me ? O hide not thou thy 
face from me, nor cast thy servant away in dis- 
pleasure. 

Thy loving kindness is better than life itself. 

Lord, lift thou up the light of thy counte- 
nance upon me. 

Comfort the soul of thy servant; for unto 
thee, O Lord, do I lift up my soul. 

A Thanks giving, 

I will always give thanks unto the Lord, his 
praise shall ever be in my mouth. 

Thou art my God, and I will thank thee ; 
thou art my God, and I will praise thee. 

I will sing unto the Lord as long as I live: I 
will praise my God whilst I have my being. 

Praised be God, which has not cast out my 
prayer, nor turned his mercy from me. 

Blessed be the Lord God, even the God of 
Israel, which only doth wonderous things. 

And blessed be the name of his Majesty for 
ever : And all the earth shall be filled with his 
Majesty. Amen, Amen. 



Pious Ejaculations. 397 



For Deliverance from Trouble. 

Be merciful unto me, O Lord, be merciful 
unto me, for my soul trusteth in thee : and un- 
der the shadow of thy wings shall be my refuge, 
until these calamities be overpast. 

Deliver me, O Lord, from mine enemies ; for 
I flee unto thee to hide me. 

O keep my soul, and deliver me : Let me not 
be confounded : for I have put my trust in thee. 

Mine eyes are ever looking unto the Lord ; 
for he shall pluck my feet out of the net. 

Turn thee unto me, and have mercy upon 
me ; for I am desolate and in misery. 

The sorrows of my heart are enlarged : O 
bring thou me out of my troubles. 

For the Church. 

O be favourable and gracious unto Sion ; 
build thou the walls of Jerusalem. 

O God, wherefore art thou absent from us so 
long? Why is thy wrath so hot against the 
sheep of thy pasture ? 

O think upon thy congregation, whom thou 
hast purchased and redeemed of old. 

Look upon the tribe of thine inheritance, and 
Mount Sion where thou hast dwelt. 

It is time for thee, Lord, to lay to thy hand ; 
for they have destroyed thy law. 

Arise, O God, and maintain thine own cause; 
deliver Israel, O God, out of all his troubles. 
s5 



398 PRIVATE DEVOTIONS. 

BRIEF HEADS OF SELF-EXAMINATION, 

especially before the Sacrament \ collected 
out of the foregoing Treatise concerning the 
Breaches of our Duty, 

TO GOD. 

FAITH. 

Not believing there is a God. 
Not believing his Word. 
Not believing it practically, so as to live accord- 
ing to our belief. 

HOPE. 

Despairing of God's mercy, so as to neglect our 

Duty. 
Presuming grwndlcssly on it, whilst we go on 

in wilful sin. 



LOVE. 

Not loving God for his ozvn excellencies. 

Not loving him for his goodness to us. 

Not labouring to please him. 

Not desiring to draxv near to him in his ordinances 

Not longing to enjoy him in heaven. 









FEAR. 

Not fearing God, so as to keep from offending 

him. 
Fearing man above him, by committing sin, to 

shun some outward suffering. 

trust. 

Not trusting in God in dangers and distresses. 
Using unlawful means to bring us out of them 



Heads of Self-Examination. 399 

Not depending on God for supply of our want 
Immoderate care for outward things. 
Neglecting to labour, and expecting God should 

support us in our idleness. 
Not looking up to God for a blessing on our 

honest endeavours. 

HUMILITY. 

■Not having a high esteem of God. 

Not submitting obediently to his will. 

Not patiently suffering it, but murmuring at 

his collections. 
Not amending by them. 
Not being thankful to him. 
Not acknowledging his wisdom in chusing for 

us, but having eager and impatient desires of 

our own. 

HONOUR. 

Not honouring God, by a reverend usage of 
the things that relate to him. 

"Behaving ourselves irreverently in his house. 

Robbing God, by taking things that are con- 
secrated to him. 

Profaning holy times, the Lord*s day, and the 
feasts and fasts of the Church. 

Neglecting to read the Holy Scriptures ; not 
marking when we do read. 

"Being careless to get knowledge of our Duty ; 
chusing rather to continue ignorant, than put 
ourselves to thepa'ms or charge of learning. 

Placing religion in hearing of Sermons, with- 
out practice. 

Breaking our vow made at Baptism. 

By resorting to witches and conjurors, \. e. to 
the Devil. 

s 6 



400 PRIVATE DEVOTIONS. 

By loving the pomps and vanities of the world, 
and following its sinful customs. 

By fulfilling the lusts of the flesh. 

Profaning the Lord's Supper. 

By coming to it ignorant ly, without examina- 
tion, contrition, and purposes of new life. 

By behaving ourselves irreverently at it, with- 
out devotion and spiritual affection. 

By neglecting to keep the promises made at it. 

Profaning God's name, by blasphemous thoughts 
or discourse. 

Giving others occasion to blaspheme him, by our 
vile and wicked lives. 

Taking unlawful oaths. 

Perjury. 

Swearing in ordinary communication. 

WORSHIP. 

Not worshipping God. 

Omitting Prayers, public or private, and being 

glad of a pretence to do so. 
Asking unlawful things, or to unlawful ends. 
Not purifying our hearts from sin before we 

pray. 
Not praying with faith and humility. 
Coldness and deadness in prayer. 
Wandering thoughts in it. 
Irreverent gestures of body in prayer. 

REPENTANCE. 

Neglecting the duty of Repentance. 

Not calling ourselves to daily account for our 
sins. 

Not assigning any set or solemn times for humi- 
liation and confession, or too seldom. 



Heads of Self -Examination. 401 

Not deeply considering our sins, to beget contri- 
tion. Not acting revenge upon ourselves by 
fasting and other acts of mortification. 

IDOLATRY. 

Outward Idolatry in xvors'hipping of Crea- 
tures, 

Inzvard Idolatry in placing our love and affec- 
tions more on creatures than the Creator. 



TO OURSELVES. 

HUMILITY. 

Being puffed up with high conceits of ourselves, 

in respect of natural parts, as beauty, wit, 

&c. 
Of worldly riches and honours. 
Of Grace. 

Greedily seeking the praise of men. 
IHrecting Christian actions, as prayer, alms, 

Sec. to that end. 
Committing sins to avoid reproach from wicked 

men. 

MEEKNESS. 

Disturbing our minds with anger and peevish- 
ness. 

CONSIDERATION. 

Not carefully examining what our estate to- 
wards God is. 

Not trying ourselves by the true rule, i. e. our 
Obedience to God's Commands. 

Not weighing the laxv fulness of our actions, be- 
fore we venture on them. 

Not examining our past actions, to repent of the 
ill, to give God the glory of the good. 



402 PRIVATE DEVOTIONS. 

CONTENTEDNESS. 

Uncontentedness in our estates. 
Greedy desires after honour and riches. 
Seeking to gain them by sinful means. 
Envying the condition of other men. 

DILIGENCE, WATCHFULNESS. 

Being negligent in observing and resisting 

temptations. 
Not improving God's gifts, outward or inward, 

to his honour. 
Abusing our natural parts j as zv it, memory, &c. 

to sin. 
Neglecting or resisting the motions of God's 

Spirit. 

CHASTITY. 

Uncleanness, adultery, fornication, unnatu- 
ral lusts, &c. 

Uncleanness of the eye and hand 

Filthy and obscene talking. 

Impure fancies and desires. 

Heightening of lust by pampering the body: 

Not labouring to subdue it by fasting, or other 
severities. 

TEMPERANCE. 

Eating too much. 

Making pleasure, not health, the end of eating. 

Being too curious or costly in Meats. 

Drunkenness. 

Drinking more than is useful to our bodies, 

though not to drunkenness. 
Wasting the time or estate in good fellowship. 
Abusing our strength of brain to the making 

others drunk. 



Heads of 'Self ? - Examination. 403 

Immoderate sleeping. 
Idleness and negligence in our callings. 
Using unlawful recreations. 
Being too vehement upon lawful ones. 
Spending too much time at them. 
Being drawn by them to anger or covetousness. 
Being proud of apparel. 
Stinving to go beyond our rank. 
Bestozving too much time, care, or cost about it. 
Abstaining from such excesses, not out of con- 
science, but covet ous?iess. 
Pinching our bodies to Jill our purses. 



TO OUR NEIGHBOUR. 

NEGATIVE JUSTICE. 

Being injurious to our Neighbour. 
Delighting causelessly to grieve his mind. 
Insnaring his soul in sin, by command, counsel, 

enticement, or example. 
Affrighting him from godliness by our scoffing 

at it. 
Not seeking to bring those to repentance, whom 

we have led into sin. 

MURDER. 

Murder, open or secret. 

Drawing men to intemperance, or other vices 

which may bring diseases or death. 
Stirring up men to quarrelling and fighting. 
Maiming or hurting the body of our Neighbour. 
Fierceness and rage against him. 

ADULTERY. 

Coveting our Neighbour's Wife. 
Actually defiling her. 



404 PRIVATE DEVOTIONS. 

MALICE. 

Spoiling the Goods of others upon Spite and 
Malice. 

COVETOUSNESS. 

Coveting to gain them to ourselves. 

OPPRESSION. 

Oppression by violence and force , or colour of 
law. 

THEFT. 

Not paying what we borrow. 
Not paying what we have voluntarily promised. 
Keeping back the wages of the servant and hire- 
ling, 

DECEIT. 

Unfaithfulness in trusts, whether to the living 

or dead. 
Using arts of deceit in buying and selling. 
Exacting upon the necessity of our Neighbours. 

FALSE WITNESS. 

Blasting the credit of our Neighbour. 

By false witness. 

By railing. 

By whispering. 

Encouraging others in their slanders. 

Being forzvard to believe all ill reports of our 
Neighbour. 

Causeless suspicions. 

Bash judging of him. 

Despising him for his infirmities. 

Inviting others to do so, by scoffing and derid- 
ing him. 

Beanng any malice in the heart. 






Heads of Self-Examination. 405 

Secret wishing of death or hurt to our Neighbour, 
Rejoicing when any evil befalls him. 
Neglecting to make what satisfaction we can, 
for any sort of injury done to our Neighbour. 

POSITIVE JUSTICE, HUMILITY, LYING. 

Churlish and proud behaviour to others, 

Froward and peevish conversation. 

Bitter and reproachful language. 

Cursing. 

Nat paying the respect due to the qualities or 

gifts of others. 
Proudly overlooking them. 
Seeking to lessen others esteem of them. 
Not employing our abilities, whether of mind or 

estate, in administering to those whose wants 

require it. 

GRATITUDE. 

Unthankfulness to our benefactors. 

Especially those that admonish us. 

Not amending upon their reproof 

Being angry at them for it: 

Not reverencing our civil parent 3 the lawful 
magistrate. 

Judging and speaking evil of him. 

fudging his just tributes. 

Sowing sedition among the people. 

Refusing to obey his laxvful commands. 

Rising up against him, or taking part with them 
that do. 

Despising our spiritual fathers. 

Not loving them for their works sake. 

Not obeying those commands of God they deliver 
to us. 

Seeking to xvithhold from them their just main- 
tenance. 



406 PRIVATE DEVOTIONS. 

■Forsaking our lawful Pastors, to follow factious 
teachers. 

PARENTS. 

Stubborn and irreverent behaviour to our na- 
tural Parents. 
Despising and publishing their infirmities. 
Not loving them, nor endeavouring to bring 

them Comfort. 
Contemning their counsels. 
Murmuring at their Government. 
Coveting their estates, though by their death. 
Not ministering to them in their wants of all 

sorts. 
Neglecting to pray for God's blessing on the 

several sorts of parents, 
I ^ant of natural affection to children* 
Mothers refusing to nurse them zvithoul a just 

impediment. 
Not bringing them timely to baptism. 
Not early instructing them in the ways of God. 
Suffering them for want of timely correction, to 

get customs of sin. 
Setting them evil examples. 
Discouraging them by harsh and cruel usage. 
Not providing for their subsistence according to 

our ability. 
Consuming their portions in our oxvn riot. 
Reserving all till our death, and letting them 

want in the mea?i time. 
Not seeking to entail a blessing on them by our 

Christian lives. 
Not heartily praying for them. 
Want of affection to our natural brethren. 
Envyings and heart-burnings towards them. 



; 



Heads of Self-Examination. 407 

DUTY TO BRETHREN. 

Not loving our spiritual Brethren, i. e. our 

Felloxv Christians. 
Having no fellow-feeling of their sufferings. 
Causelessly forsaking their communion in holy 

duties. 
Not taking deeply to heart the desolations of 

the Church. 

MARRIAGE. 

Marrying within the degrees forbidden. 
Marrying for undue ends } as covetousness, lust, 

Sec. 
Unkind, froward, and unquiet behaviour toxvards 

the husband or wife. 
Unfaithfulness to the bed. 
Not bearing xvith the infirmities of each other. 
Not endeavouring to advance one another's good, 

spiritual or temporal. 
The wife resisting the lawful commands of her 

husband. 
Her striving for rale and dominion over him. 
Not praying j or each other. 

FRIENDSHIP. 

Unfaithfulness to a friend. 
Betraying his secrets. 
Denying him assistance in his needs. 
Neglecting lovingly to admonish him. 
Flattering him in his faults. 
Forsaking his friendship upon slight or no cause. 
Making leagues in sin, instead of virtuous 
friendship. 

SERVANTS. 

Servants disobeying the lawful commands of 

their Masters. 
Purloining their goods. 



408 PRIVATE DEVOTIONS. 

Carelessly wasting them. 
Murmuring at their rebukes. 
Idleness. 
Eye-service. 

MASTERS. 

Masters using servants tyrannically and cru- 
elly. 

Being too remiss, and suffering them to neglect 
their duty. 

Having no care of their souls. 

Not providing them means of instruction in 
religion. 

Not admonishing them when they commit sins. 

Not allowing them time and opportunity for 
prayer and the worship of God. 

CHARITY. 

Want of bowels of Charity to our Neigh- 

hours. 
Not heartily desiring their good, spiritual or 

temporal. 
Not loving and forgiving enemies. 
Taking actual revenges upon them. 
Falseness, professing kindness, and acting none* 
Not labouring to do all the good we can to the 

soul of our neighbour. 
Not assisting him to our power in his bodily 

distresses. 
Not defending his good name, when zve knoxv 

him slandered. 
Denying him any neighbourly office to preserve 

or advance his estate. 
Not defending him from oppression, when zve 

have power. 
Not relieving him in his poverty. 
Not giving liberally and chearfully. 



Prayers before the Sacrament. 409 

GOING TO LAW. 

Not loving peace. 
Going to law upon slight occasion. 
Bearing inward enmity to those we sue. 
Not labouring to make peace among others. 

The use of this Catalogue of sins is this: 
Upon days of humiliation, especially before the 
Sacrament, read them consideringly over, and 
at every particular ask thine own heart, Am I 
guilty of this ? And whatsoever ', by such exami- 
nation, thou findest thyself faulty in, confess 
particularly and humbly to God, with all the 
heightening circumstances which may any way 
increase their guilt, and make serious resolu- 
tions against every such sin for the future: 
After which thou may est use this form folloxving. 

O Lord, I am ashamed, and blush to lift up 
my face to thee ; for my iniquities are increased 
over my head, and my trespass is grown up 
even unto heaven. I have wrought all these 
great provocations, and that in the most provok- 
ing manner ; they have not been only single, but 
repeated acts of sin : For, O Lord, of all this 
black catalogue, which I have now brought 
forth before thee, how hw are there which I 
have not often committed ? nay, which are not 
become even habitual and customary to me ? 
And to this frequency I have added both a 
greediness and obstinacy in sinning, turning into 
my course as the horse rusheth into the battle, 
doing evil with both hands earnestly; yea, hat- 
ing to be reformed, and casting thy words behind 



410 PRIVATE DEVOTIONS, 

me, quenching thy Spirit within me, which tes- 
tified against me, to turn me from my evil ways, 
and frustrating all those outward means, whether 
of judgment or mercy, which thou hast used to 
draw me to myself. Nay, O Lord, even my 
repentances may be numbered amongst my 
greatest sins : They have sometimes been feigned 
and hypocritical, always so slight and ineffectual, 
that they have brought forth no fruit in amend- 
ment of life; but I have still returned with the 
dog to his vomit, and the sow to the mire again, 
and have added the breach of resolutions and 
vows to all my former guilts. Thus O Lord, I 
am become out of measure sinful : and since I 
have thus chosen death, I am most worthy to 
take part in it, even in the second death, the 
lake of fire and brimstone. This, this, O Lord, 
is in justice to be the portion of my cup ; to rne 
belongs nothing but shame and confusion efface 
eternally, but to thee, O Lord God, belongeth 
mercy and forgiveness, though I have rebelled 
against thee. O remember not my sins and 
offences, but according to thy mercy think now- 
upon me, O Lord, for thy goodness. Thou 
sentest thy Son to seek and to save that which 
was lost : Behold, O Lord, I have gone astray 
like a sheep that is lost; O seek thy servant, and 
bring me back to the Shepherd and Bishop of 
my soul. Let thy spirit work in me a hearty sense 
arrci detestation of all my abominations, that' 
true contrition of heart which thou hast pro- 
mised not to despise : And then be thou pleased 
to look on me, to take away all my iniquity, and 
receive me graciously; and for his sake, who 



Prayers before the Sacrament. 411 

hath done nothing amiss, he reconciled to me, 
who have done nothing well : Wash away the 
guilt of my sins in his hlood, and suhdue the 
power of them by his grace . And grant, O 
Lord, that I mav from this hour bid a final 
adieu to all ungodliness and worldly lusts, that 
I may never once more cast a look towards 
Sodom, or long after the flesh-pots of Egypt; 
but consecrate myself entirely to thee, to serve 
thee in righteousness and true holiness, reckon- 
ing myself to be dead indeed unto sin, but alive 
unto God, through Jesus Christ our Lord and 
blessed Saviour, 

This penitential Psalm may also fitly be used. 

PSALM LL 

Have mercy upon me, God, after thy great 
goodness ; according to the multitude of thy 
mercies, do away mine offences. 

Wash me thoroughly from my zvickedness, 
and cleanse me from my sin. 

For I acknowledge my faults, and my sin is 
ever before me. 

Against thee only have I sinned, and done 
this evil in thy sight, that thou might est be justi- 
fied in thy saying, and clear zvhen thou art judged. 

Behold, I was shapen in xvickedness, and in 
sin hath my mother conceived me. 

But lo, thou requirest truth in the inward 
parts, and shall make me to understand zvisdom 
secretly. 

Thou shall purge me with hyssop, and I shall 
be clean: thou shall zvash me, and I shall be 
whiter than snow. 



412 PRIVATE DEVOTIONS. 

Thou sh alt make me hear of joy and gladness, 
that the bones which thou hast broken may re- 
joice. 

Turn thy face from my sins, and put out all 
my misdeeds. 

Make me a clean heart O God, and renew a 
right spirit within me. 

Cast me not away from thy presence, and take 
not thy Holy Spirit from me. 

O give me the comfort of thy help again, and 
stablish me with thy free spirit. 

Then shall I teach thy xvays unto the wicked, 
and sinners shall be converted unto thee. 

Deliver me from blood guiltiness, O God, 
thou that art the God of my health, and my 
tongue shall sing of righteousness. 

Thou shalt open my lips, O Lord, and my 
mouth shall shexv forth thy praise. 

For thou desirest no sacrifice, else would I 
give it thee : But thou delightest not'in burnt- 
offering. 

The sacrifice of God is a troubled spirit ; a 
broken and contrite heart, O God, shalt thou not 
despise. 

O be favourable and gracious unto Sion, build 
thou the zvalls of Jerusalem. 

Then shalt thou be pleased with the sacrifices 
of righteousness, and the burnt offerings and 
oblations ; then shall they offer young bullocks 
upon thine altar. 

Glory be to the Father 3 and to the Son, and 
to the Holy Ghost. 

As it was in the beginning, is now, and ever 
shall be, world without end. Amen. 



Prayers before the Sacrament. 413 

PRAYERS before the receiving of the Blessed 
SACRAMENT" 

O Most merciful God, who hast in thy 
great goodness prepared this spiritual feast for 
sick and famished souls,, make my desires and 
gasping after it answerable to my needs of it. I 
have, with the prodigal, wasted that portion of 
grace thou bestowedst upon me, and therefore 
do infinitely want a supply out of this treasury : 
But, O Lord, how shall such a wretch as I dare 
to approach this holy Table ? I am a dog, how 
shall I presume to take the children's bread ! 
Or how shall this spiritual Manna, this food of 
Angels, be given to one who hath chosen to 
feed on husks with swine ? nay, to one, who 
hath already so often trampled these precious 
things under foot, either carelessly neglecting, 
or unworthily receiving these holy mysteries ? O 
Lord, my horrible guiltiness makes me tremble 
to come, and yet makes me not dare to keep 
away; for where, O Lord, shall my polluted 
soul be washed, if not in this fountain which 
thou hast opened for sin and for uncleanness? 
Hither therefore I come, and thou hast promis- 
ed, that him that cometh to thee thou wilt in no 
wise cast out: This is, O Lord, the blood of 
the New Testament ; grant me so to receive it, 
that it may be to me for remission of sins ; and 
though 1 have so often, and so wretchedly 
broken my part of that covenant, whereof this 
Sacrament is a seal, yet be thou graciously pleas- 
ed to make good thine ; to be merciful to my 
unrighteousness, and to remember my sins and 

T 



414 PRIVATE DEVOTIONS. 

my iniquities no more: And not only so, but 
to put thy laws into my heart, and to write 
them in my mind ; and by the power of thy 
grace to dispose my soul to such a sincere and 
constant obedience, that I may never again pro- 
voke thee. Lord, grant that in these holy mys- 
teries, I may not only commemorate, but effec- 
tually receive my blessed Saviour, and all the 
"benefits of his passion, and to that end give me 
such a preparation of soul, as may qualify me 
for it : Give me a deep sense of my sins and 
■unworthiness, that being weary and heavy la- 
den, I may be capable of his refreshings ; and by 
being suppled in my own tears, I may be the 
titter to be washed in his blood. Raise up my 
dull and earthly mind from grovelling here be- 
low, and inspire it with a holy zeal, that I may 
with spiritual affection approach this spiritual 
feast ; and let, O Lord, that infinite love of Christ, 
in dying for so wretched a sinner, inflame my 
frozen benumbed soul, and kindle in me that sa- 
cred fire of love to him ; and that so vehement, 
that no waters may quench it, no floods drown it ; 
such as may burn up all my dross, nor leave one 
unmortified lust in my soul ; and such as may also 
extend itself to all whom thou hast given me 
command and example to love, even enemies 
as well as friends. Finally, O Lord, I beseech 
thee to clothe me in the wedding-garment, 
and make me, though of myself a most un- 
worthy, yet by thy mercy an acceptable guest at 
this holy table; that I may not eat or drink 
my own condemnation; but may have my pardon 
sealed, my weakness repaired, my corruptions 



Prayers before the Sacrament. 415 

subdued, and my soul so inseparably united to 
thee, that no temptations may ever be able to 
dissolve the union, but that being begun here 
in grace, it may be consummated in glory. 
Grant this, O Lord, for thy dear Son's sake, 
Jesus Christ. 

Another. 

O Blessed Jesus, who once offeredst up thy- 
self for me upon the Cross, and now offerest 
thyself to me in the Sacrament, let not, I beseech 
thee, my impenitence and unworthiness frustrate 
these so inestimable mercies to me ; but qualify 
me by thy grace to receive the full benefit of 
them. O Lord, I haVe abundant need of thee, 
but am so clogged with guilt, so holden with the 
cords of my sins, that I am not able to move 
towards thee. O loose me from this band, 
wherewith Satan and my own lusts have bound 
me, and draw me that I may run after thee. 
Lord, thou seest daily, how eagerly I pursue the 
paths that lead to death ; but when thou invitest 
me to life and glory, I turn my back r and for- 
sake my own mercy. How often hath this feast 
been prepared, and I have with frivolous excuses 
absented myself 1 or if I have come, it hath been 
rather to defy, than to adore thee! I have 
brought such troops of thy professed enemies, 
unrepented sins along with me, as if I came, 
not to commemorate, but renew thy passion, 
crucifying thee afresh, and putting thee to open 
shame. And now of what punishment shall I 
be thought worthy, who have thus trampled 
under foot the Son of God, and counted the 
T 2 



4:16 PRIVATE DEVOTIONS, 

blood of the covenant an unholy thing ? Yet 
O merciful Jesu, this blood is my only refuge : 
O let this make my atonement, or I perish eter- 
nally. Wherefore didst thou shed it but to save 
sinners ? Neither can the merit of it be over- 
whelmed either by the greatness or number of 
sins. I am a sinner, a great one ; O let me. find 
its saving efficacy. Be merciful unto rae, O 
God, be merciful to me; for my soul trusteth 
in thee, and in the clefts of thy wounds shall be 
my refuge, until thy Father's indignation be 
overpast. O thou, who hast, as my high priest 
sacrificed for me, intercede for me also, and 
plead thy meritorious sufferings on my behalf; 
and suffer not, O my Redeemer, the price of thy 
blood to be utterly lost : And grant, O Lord, 
that as the sins I have to be forgiven are many, 
so I may love much. Lord, thou seest what 
faint, what cold affections I have towards thee ; 
O warm and enliven them : And as in this Sacra- 
ment, that transcendent love of thine in dying 
for me is shed forth, so I beseech thee, let it 
convey such grace unto me, as may enable me 
to make some returns of love. O let this divine 
fire descend from heaven into my soul, and let 
my sins be the burnt-offering for it to consume, 
that there may not any corrupt affection, any 
cursed thing be sheltered in my heart, that I may 
never again defile that place which thou hast 
chosen for thy temple. Thou diedst, O dear 
Jesu, to redeem me from all iniquity ; O let me 
not again sell mvself to work wickedness, but 
grant that I may approach thee at this time with 
most sincere and fixed resolutions of an entire 



Prayers before the Sacrament. 417 

reformation ; and let me receive such grace and 
strength from thee, as may enable me faithfully 
to perform them. Lord, there are many old 
habitual diseases my soul groans under. {Here 
men i ion the most p reva'ding corrupt io?is. ] An d 
though I lie never so long at the pool of Bethesda, 
come never so often to thy table, yet unless thou 
be pleased to put forth thy healing virtue, they 
will still remain uncured. O thou blessed Phy- 
sician of souls heal me, and grant that I may 
now so touch thee, that every one of these loath- 
some issues may immediately staunch ; that these 
sicknesses may not be unto death, but unto the 
glory of thy mercy in pardoning, to the glory 
of thy grace in purifying so polluted a wretch. 
O Christ, hear me, and grant that I may now 
approach thee with such humility and contrition, 
love and devotion, that thou mayest vouchsafe 
to come unto me, and abide with me, commu- 
nicating to me thyself, and all the merits of thy 
passion. And then, O Lord, let no accusations 
of Satan or my own conscience amaze or distract 
me; but having peace with thee, let me also 
have peace in myself, that this wine may make 
glad, this bread of life may strengthen my heart, 
and enable me cheerfully to run the way of thy 
commandments. Grant this, merciful Saviour 
for thine own bowels and compassion's sake. 



T 3 



418 PRIVATE DEVOTIONS. 

EJACULATIONS 

TO BE USED AT THE LORD'S TABLE. 

Lord, I am not worthy that thou shouldst 
come under my roof. 

I have sinned : What shall I do unto thee, O 
thou preserver of men ? 

\Here recollect some of thy greatest sins.] 

If thou, Lord, shouldst be extreme to mark 
what is done amiss, O Lord, who may abide it? 

But with the Lord there is mercy, and with 
him is plenteous redemption. 

Behold, () Lord, thy beloved Son, in whom 
thou art well pleased. 

Hearken to the cry of his blood, which speak- 
eth better things than that of Abel. 

By his agony and bloody Sweat, by his Cross 
and Passion, good Lord, deliver me. 

O Lamb of God, which takest away the sins of 
the world, grant me thy peace. 

O Lamb of God, which takest away the sins 
of the world, have mercy upon me. 

Immediately before receiving. 

Thou hast saioV that he that eateth thy flesh, 
and drinketh thy blood, hath eternal life. 

Behold the servant of the Lord : Be it unto 
me according to thy word. 

At the receiving of the Bread. 

By thy crucified body deliver me from this 
body of death. 



A Thanksgiving after the Sacrament. 419 

At the Receiving of the Cup. 

O let this blood of thine purge my consci- 
ence from dead works to serve the living God. 
Lord, if thou wilt, thou canst make me clean, 

touch me, and say, I will, be thou clean. 

After Receiving. 

What shall I render unto the Lord for all 
the benefits he hath done unto me ? 

1 will take the cup of Salvation, and ca.l 
upon the name of the Lord. 

Worthy is the Lamb that was slain, to receive 
power, and riches, and wisdom, and strength, 
and honour, and glory, and blessing. 

Therefore blessing, honour, glory and power, 
be to him that sitteth upon the throne, and to 
the Lamb for ever and ever. Amen. 

I have sworn, and am stedfastly purposed to 
keep thy righteous judgments. 

O hold thou up my goings in thy paths, that 
my footsteps slip not. 



A Thanksgiving after receiving of the 
Sacrament. 

O Thou Fountain of all goodness, from 
whom every good and perfect gift cometh, and 
to whom all honour and glory should be returned, 
I desire, with all the most fervent and inflamed 
affections of a grateful heart, to bless and praise 
thee for those inestimable mercies thou hast 
vouchsafed me. Lord, what is man that thou 
shouldest so regard him, as to send thy beloved 
t 4 



420 PRIVATE DEVOTTONS. 

Son to suffer such bitter things for him? But, 
Lord, what am J, the worst of men, that I 
should have any part in this atonement, who 
have so often despised him and his sufferings ? 
O ! the heighth and depth of this mercy of thine, 
that art pleased to admit me to the renewing of 
that covenant with thee, which I have so often 
and so perversely broken ! That I, who am not 
worthy of that daily bread which sustains the 
body, should be made partaker of this bread of 
life, which nourisheth the soul ! And that the 
God of all purity should vouchsafe to unite him- 
self to so polluted a wretch ! O my God, suffer 
me no more, I beseech thee, to turn thy grace 
into wantonness, to make thy mercy an occasion 
of security, but let this unspeakable love of thine 
constrain me to obedience ; that since my blessed 
Lord hath died for nie, I may no longer live 
unto myself, but to him. O Lord, I know 
there is no concord between Christ and Belial ; 
therefore since he hath now been pleased to 
enter my heart, O let me never permit any lust 
to chace him thence ; but let him that hath so 
dearly bought me, still keep possession of me, 
and let nothing ever take me out of his hand. 
To this end be thou graciously pleased to watcii 
over me, and defend me from all assaults of my 
spiritual enemies ; but especially deliver me from 
myself, from the treachery of my own heart, 
which is too willing to yield itself a prey. And 
where thou seest I am either by nature or cus- 
tom most weak, there do thou, I beseech thee, 
magnify thy power in my preservation. [Here 
mention thy most dangerous temptations.] And 

4 



A Thanksgiving after the Sacrament. 4& 1 

Lord, let my Saviour's sufferings for my sins, 
and the vows I have now made against them, 
never depart from my mind ; but let the remem- 
brance of the one enable me to perform the 
other, that I may never make truce with those 
lusts, which nailed his hands, pierced his side, 
and made his soul heavy to death ; but that 
having now anew listed myself under his ban- 
ner, I may fight manfully, and follow the Cap- 
tain of my salvation, even through a sea of blood. 
Lord, lift up my hands that hang down, and 
strengthen my feeble knees, that I faint not in 
this warfare ! O be thou my strength, who am 
not able of myself to struggle with the slightest 
temptations. Plow often have I turned my 
back in the day of battle ! How many of these 
sacramental vows have I violated ? And, Lord, I 
have still the same unconstant deceitful, heart to 
betray me to the breach of this. O thou who art 
Yea and Amen, in whom there is no shadow 
of change, communicate to me, I beseech thee, 
such a stability of mind, that I may no more 
thus start aside like a broken bow ; but that 
having my heart whole with thee, I may con- 
tinue stedfast in thv covenant* that not one good 
purpose which thy Spirit hath raised in me this 
day, may vanish, as so many have formerly 
done ; but that they may bring forth fruit unto 
life eternal. Grant this, O merciful Father, 
through the merits and mediation of my cruci- 
fied Saviour. 



422 PRIVATE DEVOTIONS. 

A Prayer of Intercession to be used either be- 
fore or after the Receiving of the Sacrament. 
O Most gracious Lord, who so tenderly 
lovedst mankind, as to give thy dear Son out 
of thy bosom to be a propitiation for the sins 
of the whole world, grant that the effect of this 
redemption may be as universal as the design of 
it, that it may be to the salvation of all. O let 
no person by impenitence and wilful sin forfeit 
bis part in it ; but by the power of thy grace 
bring all, even the most obstinate sinners to re- 
pentance. Enlighten all that sit in darkness, 
all Jews, Turks, Infidels, and Heretics; take 
from them all blindness, hardness of heart, and 
contempt of thy Word, and so fetch them home, 
blessed Lord, unto thy fold, that they may be 
saved among the number of the true Israelites, 
And for all those upon whom the name of thy 
bon is called, grant, O Lord, that their conver- 
sation may be such as becometh the Gospel of 
Christ ; that his name be no longer blasphemed 
among the Heathens through us. O blessed Lord, 
how long shall Christendom continue the vilest 
part of the world, a sink of all those abominable 
pollutions, which even barbarians detest? O let 
not our profession and our practice be always at 
so wide a distance. Let not the disciples of the 
holy and immaculate Jesus, be of all others the 
most profane and impure. Let not the sub- 
jects of the Prince of Peace be of all others the 
most contentious and bloody ; but make us Chris- 
tians in deed, as well as in name, that we may 
walk worthy of that holy vocation wherewith we 
are called, and may all with one mind and one 



A Prayer of Liter cession. 423 

mouth glorify thee the Father of our Lord Jesus 
Christ. Have mercy on this languishing Church ; 
look down from Heaven, the habitation of thy 
holiness, and of thy glory. Where is thy zeal 
and thy strength, the sounding of thy bowels and 
of thy mercies towards us ? Are they restrained ! 
Be not wroth very sore, O Lord, neither re- 
member iniquity for ever : But though our 
backslidings are many, and we have grievously 
rebelled, yet according to all thy goodness, let 
thy anger and thy fury be turned away, and 
cause thy face to shine upon thy sanctuary, which 
is desolate for the Lord's sake; and so separate 
between us and our sins, that they may no longer 
separate between us and our God. Save and 
defend all Christian kings, princes, and govern- 
ors, especially those to whom we owe subjec- 
tion : plead thou their cause, O Lord, against 
those that strive with them, and fight thou against 
those that fight against them, and so guide and 
assist them in the discharge of that office w here- 
unto thou hast appointed them, that under them 
we may lead a quiet and peaceable life in all 
godliness and honesty. Bless them that wait at 
thine altar ; open thou their lips, that their mouths 
may shew forth thy praise. O let not the lights 
of the world be put under bushels, but place 
them in their candlesticks, that they may give 
light to all that are in the house. Let not Jero- 
boam's priests profane thy service ; but let the 
seed of Aaron still minister before thee. And, 
O thou Father of mercies, and God of all com- 
fort, succour and relieve all that are in affliction : 
Deliver the outcast and poor ; help them to right 
t Q 



424 PRIVATE DEVOTIONS. 

that suffer wrong; let the sorrowful sighing of 
the prisoners come before thee; and according 
to the greatness of thy power preserve thou those 
that are appointed to die ; grant ease to those 
that are in pain, supplies to those that suffer 
want; give to all presumptuous sinners a sense 
of their sins ; and to all despairing a sight of thy 
mercies: And do thou, O Lord, for every one 
abundantly above what they can ask or think. 
Forgive my enemies, persecutors, and slanderers, 
and turn their hearts. Pour down thy blessings 
on all my friends and benefactors, all who have 
commended themselves to my prayers. [Here 
thou may est name particular persons^ And 
grant, O merciful Father, that through the blood 
of the cross we may all be presented pure and 
unblameable, and unreproveable in thy sight ; 
that so we may be admitted into that place of 
purity, where no unclean thing can enter, there 
to sing eternal praises to Father, Son, and Holy 
Ghost, for ever. 

A Prayer in Times of common Persecution. 

O Blessed Saviour, who hast made the cross 
the badge of thy disciples, enable me, I beseech 
thee, willingly and cheerfully to embrace it: 
thou seest, O Lord, I am fallen into days, 
wherein he that departeth frpm evil, maketh 
himself a prey : O make me so readily to expose 
all my outward concernments, when my obedi- 
ence to thee requires it, that what falls as a prey- 
to men, may by thee be accepted as a sacrifice 
to God. Lord, preserve me so by thy grace, that 
I may never suffer as an evil-doer; and them, 



A Prayer in Time of Persecution. 425 

O Lord, if it be my lot to suffer as a Christian, 
let me not be ashamed, but rejoice that I am 
counted worthy to sutler for thy name. O thou, 
who for my sake enduredst the cross, and des- 
pisedst the shame, let the example of that love 
and patience prevail against all the tremblings 
of my corrupt heart, that no terrors may ever 
be able to shake my constancy ; but that, how 
long soever thou shalt permit the rod of the 
wicked to lie on my back, I may never put my 
hand unto wickedness. Lord, thou knowest 
whereof I am made, thou rememberest that I 
am but flesh ; and flesh, O Lord, shrinks at the 
approach of any thing grievous : It is thy Spirit, 
thy Spirit alone, that can uphold me. O esta- 
blish me with thy free Spirit, that I be not weary 
and faint in my mind : And by how much the 
greater thou discernest my weakness, so much 
the more do thou shew forth thy power in me; 
and make me, O Lord, in all temptations sted- 
fastly to look for thee, the author and finisher 
of my faith ; that so I may run the race which 
is set before me, and resist even unto blood, 
striving against sin. O dear Jesus, hear me ; 
and though Satan desires to have me, that he 
may winnow me as wheat, yet do thou, O 
blessed Mediator, pray for me, that my faith 
fail not ; but, that, though it be tried with fire, 
it may be found unto praise, and glory, and 
honour, at thy appearing. And, O Lord, I 
beseech thee, grant that I may preserve not 
only constancy towards God, but charity also 
towards men, even those whom thou shalt per- 
mit to be the instruments of my sufferings : 



4^6 PRIVATE DEVOTIONS. 

Lord, let me not fail to imitate that admirable 
meekness of thine, in loving and praying for 
my greatest persecutors : And do thou, O Lord, 
overcome all their evil with thy infinite good- 
ness ; turn their hearts, and draw them power- 
fully to thyself, and at last receive both me and 
mine enemies into those mansions of peace and 
rest, where thou reignest with the Father and 
the Holy Ghost, one God, for ever. 

A Prayer in Time of Affliction. 

O Just and holy Lord, who with rebukes 
dost chasten man for sin, I desire unfeigneclly 
to humble myself under thy mighty hand, which 
now lies heavy upon me; I heartily acknow- 
ledge, O Lord, that all I do, all I can suffer, 
is but the due reward of my deeds : And there- 
fore, in thy severest inflictions, I must still say, 
Righteous art thou, O Lord, and upright are 
thy judgments. But, O Lord, I beseech thee, 
in judgment remember mercy, and though my 
sins have enforced thee to strike, yet consider 
my weakness, and let not thy stripes be more 
heavy or more lasting, than thou seest profitable 
for my soul : Correct me, but with the chastise- 
ment of a father, not with the wounds of an 
enemy : and though thou take not off thy rod, 
yet take away thine anger. Lord, do not abhor 
my soul, nor cast thy servant away in displea- 
sure, but pardon my sins, I beseech thee : and 
if in thy fatherly wisdom thou see fit to pro- 
long my corrections, thy blessed will be done. 
I cast myself, O Lord, at thy feet ; do with me 
v* 'hat thou pleasest ; Try me as silver is tried, 



A Thanksgiving for Deliverance. 427 

so thou bring me out purified. And, Lord, make 
even my flesh also to subscribe to this resigna- 
tion, that there may be nothing in me that 
may rebel against thy hand, but that having per- 
fectly suppressed all repining thoughts, I may 
chearfully drink of this cup: And, how bitter 
soever thou shalt please to make it, Lord, let 
it prove medicinal, and cure all the diseases of 
my soul, that it may bring forth in me the peace- 
able fruit of righteousness, that so these light 
afflictions, which are but for a moment, may 
work for me a far more exceeding and eternal 
weight of glory, through Jesus Christ. 

A Thanksgiving for Deliverance. 

O Blessed Lord, who art gracious and mer- 
ciful, slow to anger and of great kindness, and 
repentest thee of the evil ; I thankfully acknow- 
ledge before thee, that thou hast not dealt with 
me after my sins, nor rewarded me according 
to my iniquities. My rebellions, O Lord, de- 
serve to be scourged with scorpions, and thou 
hast corrected them only with a gentle and fa- 
therly rod ; neither hast tbou suffered me to lie 
long under that, but hast given me a timely and 
a gracious issue out of my late distresses. O 
Lord, I will be glad, and rejoice in thy mercy ; 
for thou hast considered my trouble, and hast 
known my soul in adversity. Thou hast smitten 
and thou hast healed me. O let these various 
methods of thine have their proper effects upon 
my soul, that I, who have felt the smart of thy 
chastisements, may stand in awe, and not sin : 
And that I, who have likewise felt the sweet re- 
6 



428 PRIVATE DEVOTIONS. 

freshings of thy mercy, may have my heart ra- 
vished with it, and knit to thee in the firmest 
bands of love! and that by both I may be pre- 
served in a constant entire obedience to thee 
all my days, through Jesus Christ. 



DIRECTIONS FOR THE TIME OF SICKNESS. 

When thoufindest thyself visited with Sick- 
ness, thou art immediately to remember ', that it 
is God, who with rebukes doth chasten man for 
sin. And therefore let thy first care he to find 
out what it is that provokes him to smite thee : 
And to that purpose, examine thine own heart, 
search diligently what guilts lie there, confess 
them humbly and penitently to God, and, for 
the greater security, renew thy repentance for 
all the old sins of thy former life : beg most 
earnestly and importunately his mercy and par- 
don in Christ Jesus, and put on sincere and zea- 
lous resolutions of forsaking every evil way for 
the rest of that time which God shall spare thee. 
And that thy own heart deceive thee not in this 
so zveighty a business, it will be wisdom to send 
for some godly Divine, not only to assist thee with 
his prayers, but with his counsel also. And to 
that purpose open thy heart so freely to him, 
that he may be able to judge whether thy re- 
pentance be such as may give thee confidence to 
appear before God's dreadful tribunal; and 
that, if it be not, he may help thee what he can 
towards the making it so. And when thou 
hast thus provided for thy better part, thy 
soul, then consider thy body also : And as the wise 
man saiih, Eccles. xxxviii. \ c 2. Give place to the 



A Pray erf 07^ a sick Person, 429 

physician, for the Lord hath created him. Use 
such means as may be most likely to recover thy 
health ; but always remember that the success of 
them must come from God ; and beware of Asa's 
sin, who sought to the physicians, and not to the 
Lord, 2 Chr. xvi. 12. Dispose also betimes of thy 
temporal affairs, by making thy Will, and setting 
all things in such order as thou meanest finally to 
leave them in, and defer it not till thy sickness 
grozv more violent ; for then perhaps thou shall 
not have such use of thy reason as may ft thee 
for it ; or, if thou have, it zvould be then much 
more reasonable to employ thy thoughts on higher 
things, on the world thou art going to, rather 
than on that thou art about to leave. JVe can- 
not carry the things of this world with us when 
we go hence, and it is not fit we should carry the 
thoughts of them. Therefore let those be early 
dispatched, that they may not disturb thee at 
last. 



A Prayer for a sick Person. 

O merciful and righteous Lord, the God of 
health and of sickness, of life and of death, I 
most unfeignedly acknowledge that my great 
abuse of those many days of strength and wel- 
fare, which thou hast afforded me, hath most 
justly deserved thy present visitation. I desire, 
O Lord, humbly to accept of this punishment 
of mine iniquity, and to bear the indignation of 
the Lord, because I have sinned against him. 
And, O thou merciful Father, who designest 
not the ruin, but the amendment of those whom 
thou scourgest, I beseech thee by thy grace so to 
sanctify this correction of thine to me, that this 



430 PRIVATE DEVOTIONS 

sickness of my body may be a means of health 
to my soul : Make me diligent to search my 
heart ; and do thou, O Lord, enable me to dis- 
cover every accursed thing, how closely soever 
concealed there, that by the removal thereof, I 
may make way for the removal of punishment. 
Heal my soul, O Lord, which hath sinned 
against thee ; and then, if it be thy blessed 
will, heal my body also ; restore the voice of 
joy and health unto my dwelling, that I may 
live to praise thee, and to bring forth fruits of 
repentance. But if in thy wisdom thou hast 
otherwise disposed, if thou hast determined that 
this sickness shall be unto death, I beseech thee 
to fit and prepare me for it : Give me that sin- 
cere and earnest repentance, to which thou hast 
promised mercy and pardon : wean my heart 
from the world, and all its fading vanities, and 
make me to gasp and pant after those more ex- 
cellent and durable joys, which are at thy right 
hand for ever. Lord, lift thou up the light of 
thy countenance upon me, and in all the pains 
of my body, in all the agonies of my spirit, 
let thy comforts refresh my soul, and enable me 
patiently to wait till my change come. And 
grant, O Lord, that when my earthly house of 
this tabernacle is dissolved, I may have a build- 
ing of God, an house not made with hands, 
eternal in the heavens ; and that for his sake, 
who by his precious blood hath purchased it 
for me, even Jesus Christ. 



A Thanksgiving for Recovery. 43 1 

A Thanksgiving for Recovery, 

O Gracious Lord, the God of the spirits of 
all flesh, in whose hand my time is, I praise 
and magnify thee, that thou hast, in love to my 
soul, delivered it from the pit of corruption, 
and restored me to health again. It is thou 
alone, O Lord, that hast preserved my life from 
destruction ; thou hast chastened and corrected 
me, but thou hast not given me over unto 
death. Q let this life, which thou hast thus 
graciously spared, be wholly consecrated to thee. 
Behold, O Lord, I am by thy mercy made 
whole ; O make me strictly careful to sin no 
more, lest a worse thing come unto me. Lord, 
let not this reprieve thou hast now given me, 
make me secure, as thinking that my Lord 
delayeth his coming ; but grant me, I beseech 
thee, to make a right use of this long suffering 
of thine, and so to employ every minute of that 
time thou shalt allow me, that when thou shalt 
appear^ I may have confidence, and not be 
ashamed before thee at thy coming. Lord, I 
have found by this approach towards death, 
how dreadful a thing it is to be taken unpre- 
pared : O let it be a perpetual admonition to 
me to watch- for my master's coming : And when 
the pleasures of sin shall present themselves 
to entice me, O make me to remember how 
bitter they will be at the last. O Lord, hear 
me ; and as thou hast in much mercy afforded 
me time, so grant me also grace to work out 
my own salvation, to provide oil in the lamp, 
that when the bridegroom cometh, I may go in 



452 PRIVATE DEVOTIONS. 

with him to the marriage. Grant this, I beseech 
thee, for thy dear Son's sake. 

A Prayer at the Approach of ID eat h. 

O eternal and ever living God, who first 
breathedst into man the breath of life, and 
when thou takest away that breath he dies and 
is turned again to his dust ; look with compassion 
on me thy poor creature, who am now drawing 
near the gates of death, and, which is infinitely 
more terrible, the bar of judgment. Lord, my 
own heart condemns me, and thou art infinitely 
greater than my heart, and knowest all things. 
The sins I know and remember, fill me with 
horror, but there are also multitudes of others, 
which I either observed not at that time, or 
have since carelessly forgot, which are all present 
to thee. Thou settest my misdeeds before thee, 
and my secret sins in the light of thy counte- 
nance ; and to what a mountainous heap must 
the minutely provocations of so many years 
arise ? How long shall one so ungodly stand in 
thy judgment, or such a sinner in the congrega- 
tion of the righteous? And to add yet more 
to my terror, my very repentance, I fear, will 
not abide the trial; my frequent relapses here- 
tofore have sufficiently witnessed the insincerity' 
of my past resolutions. And then, O Lord, 
what can secure me, that my present dislikes of 
my sins are not rather the effects of my amazing 
danger, than of any real change? And, O Lord, 
I know thou art not mocked, nor will accept of 
any thing that is not perfectly sincere. O Lord, 
when I consider this, tearfulness and trembling 
cometh upon me, and an horrible dread over- 



A Prayer at the Approach of Death. 433 

whelmeth me ; my flesh trembleth for fear of 
thee, and my heart is wounded within me. But, 
O Lord, one deep calleth upon another, the 
depth of my misery, upon the depth of thy 
mercy ; Lord, save now, or I perish eternally, 
O thou who wiliest not that any should perish, 
but that all should come, to repentance, bring 
me, I beseech thee, though thus late, to a sincere 
repentance, such as thou wilt accept, who triest 
the heart. Create in me, O God, a clean heart, 
and renew a right spirit within me. Lord, one 
day is with thee as a thousand years ; O let thy 
mighty Spirit work in me now in this my last 
day, whatsoever thou seest wanting to fit me to 
thy mercy and acceptation. Give me a perfect 
and entire hatred of my sins, and enable me to 
present thee with that sacrifice of a broken and 
contrite heart, which thou hast promised not to 
despise ; that by this I may be made capable of 
that atonement, which thy dear Son hath, by 
the more excellent oblation of himself, made for 
all repenting sinners. He is the propitiation for 
our sins, he was wounded for our transgressions i 
he was bruised for our iniquities ; the chastise- 
ment of our peace was on him ; O ! heal me 
by his stripes, and let the cry of his blood drown 
the clamour of my sins. I am indeed a child 
of wrath, but he is the Son of thy love ! for his 
sake spare me, O Lord, spare thy creature, 
whom he hath redeemed with his most precious 
blood, and be not angry with me for ever. In 
his wounds, O Lord, I take sanctuary ; O let 
not thy vengeance pursue me to this city of 
refuge : My soul hangeth upon him, O let me 
perish with a Jesus, with a Saviour in my arms. 



434 Psalms at the Approach of Death. 

But by his agony and bloody sweat, by his cross 
and passion, by all that he did and suffered for 
sinners, good Lord, deliver me ; deliver me, I 
beseech thee, from the wages of my sins, thy 
wrath, and everlasting damnation, in this time 
of my tribulation, in the hour of death, and in 
the day of judgment. Hear me, O Lord, hear 
me, and do not now repay my former neglects 
of thy calls, by refusing to answer rne in this time 
of my greatest need. Lord, there is but a step 
between me and death ; O let not my sun go 
down upon thy wrath, but seal my pardon, 
before I go hence, and be no more seen. Thy 
loving-kindness is better than life itself; O 
let me have that in exchange, and I shall most 
gladly lay down this mortal life. Lord, thou 
knowest all my desire, and my groaning is not 
hid from thee ; deal thou with me, O Lord, 
according to thy name, for sweet is thy mercy ; 
take away the sting of death, the guilt of my 
sins ; and then, though I walk through the 
valley of the shadow of death, I will fear no 
evil. I will lay me down in peace, and, Lord, 
when I awake up, let me be satisfied with thy 
presence in thy glory. Grant this, merciful God, 
for his sake, who is both the Redeemer and 
Mediator of sinners, even Jesus Christ. 



PSALMS. 

Put me not to rebuke, O Lord, in thy anger, 
neither chasten me in thy heavy displeasure. 

There is no health in my flesh, because of thy 
displeasure: Neither is there any rest in my 
bones, by reason of my sins. 

For my wickednesses are gone over my head. 






Psalms at the Approach of Death. 435 

and are a sore burden too heavy for me to 
bear. 

My wounds stink, and are corrupt, through 
my foolishness* 

Therefore is my spirit vexed within me, and 
my heart within me is desolate. 

My sins have taken such hold upon me, that I 
am not able to look up : yea they are more in 
number than the hairs of my head, and my heart 
hath failed me. 

But thou, O Lord, art full of compassion and 
mercy, long-suffering, plenteous in goodness and 
truth. 

Turn thee unto me, and have mercy upon me ; 
for I am desolate and in misery. 

If thou, Lord) shouldst be extreme to mark 

xvhat is done amiss, O Lord, who may abide it ? 

O remember not the sins and offences of my 

youth : But according to thy mercy think thou 

upon me for thy goodness. 

Look upon my adversity and misery 3 and for* 
give me all my sins. 

Hide not thy face from thy servant, for I am 
in trouble: O haste thee 3 and hear me. 

Out of the deep do I call unto thee : Lord, 
hear my voice. 

Turn thee, O Lord, and deliver my soul: O 
save me for thy mercies' 1 sake. 

go not far from me ; for trouble is hard at 
hand, and there is none to help. 

1 stretch forth my hands unto thee : My soul 
gaspeth unto thee as a thirsty land. 

Draw nigh unto my soul and save it : O de- 
liver me, because of mine enemies. 

For my soul is full of trouble, and my life 
draweth nigh unto HelL 



436 Psalms at the Approach of Death. 

Save me from the lions' mouth : hear me from 
among the horns of the unicorns. 

O set me upon the Rock that is higher than I ; 
for thou art my hope, and a strong tozverfor me 
against the enemy. 

Why art thou so heavy, O my soul, and zvhy 
art thou so disquiet eel within me ? 

Put thy trust in God ; for I will yet give him 
thanks for the help of his countenance. 

The Lord shall make good his loving-kindness 
tozvards vie ; yea, thy mercy, O Lord, endureth 
for ever ; despise not thou the work of thine oivn 
hands. 

O God, thou art my God ; early will I seek 
thee. My soul thirstethfor thee ; my flesh long- 
eth after thee in a barren and dry land, where 
no water is. 

Like as the hart desireth the zvater brooks, 
so longeth my soul after thee, O God. 

My soul is athirst for God ; yea, even for the 
living God : When shall I come to appear before 
the presence of God f 
Hozv amiable are thy dxvellings, O Lord of Hosts ! 

My soul hath a desire and longing to enter 
into the courts of the Lord: my heart and my 
flesh rejoice in the living God. 

O that I had zvings like a dove ! for then 
would I flee away, and be at rest. 

send out thy light and thy truth, that they 
may lead me and bring me unto thy holy hill 
and to thy dwelling. 

For one day in thy courts is better than a 
thousand. 

1 had rather be a door-keeper in the house of 
my God, than to dwell in the tents of wickedness. 



Ejaculations for the Sick. 437 

I should utterly have fainted, but that I be- 
lieved verily to see the goodness of the Lord in 
the land of the living. 

Thou art my Helper and Redeemer : O Lord, 
make no long tarrying. 



EJACULATIONS. 

O Lord, of whom may I seek for succour but 
of thee, who for my sins art justly displeased ? 
Yet, O Lord God most holy, O Lord most 
mighty, O holy and most merciful Saviour, de- 
liver me not into the bitter pains of eternal 
death. 

Thou kncwest, Lord the secrets of my heart, 
shut not thy merciful ears to my prayer : but 
spare me, Lord most holy, O God most mighty, 
O holy and merciful Saviour, thou most worthy 
judge eternal, suffer me not at my last hour, for 
any pains of death to fall from thee. 

Father, I have sinned against Heaven, and 
before thee, and am not worthy to be called thy 
child : Yet, O Lord, do not thou cast off the 
bowels and compassion of a Father; but even 
as a Father pitieth his own Children, so be thou 
merciful unto me. 

Lord, the Prince of this world cometh, O let 
him have nothing in me; but as he accuseth, 
do thou absolve : He lays many and grievous 
things to my charge, which he can too well 
prove; I have nothing to say for myself, do 
thou answer for me, O Lord my God. 

O Lord I am clothed with filthy garments, 



43S PRIVATE DEVOTIONS. 

and Satan stands at my right hand to resist me r 
O be thou pleased to rebuke him, and pluck me 
as a brand out of the fire: cause mine iniqui- 
ties to pass from me, and clothe me with the 
righteousness of thy Son. 

Behold, O God, the devil is coming towards 
me ; having great wrath, because he knoweth 
that he hath but a short time. O save and de- 
liver me, lest he devour my soul like a lion, and 
tear it in pieces, whHe there is none to help. 

G my God, I know that no unclean thing can 
-enter into thy kingdom, and I am nothing but 
pollution ; my very righteousnesses are as filthy 
rags. O wash me and make me white in the 
hlood of the Lamb, so that I may be fit to stand 
before thy throne. 

Lord, the snares of death, compass me round 
about : O let not the pains of Hell also take 
hold upon me : But, though I find trouble and 
heaviness, yet, O Lord, beseech thee, deliver 
ray soul. 

O dear 5 esus, who hast bought me with the 
.precious price of thine own blood, challenge 
now thy purchase, and let not the malice of 
Kell pluck me out of thy hand. 

G blessed High Priest, who art able to save 
them to the utmost, who come unto God by 
thee : save me I beseech thee, who have no 
hope but in thy merits and intercession. 

G God, I confess I have defaced that image 
of thine thou didst imprint upon my soul ; yet, 
G thou faithful Creator, hare pity on thy erea- 
lure. 

O Jesu, I have by my many and grievous sins 
■sruciiied thee afresh; yet thou who prayedst 






Ejaculations for the Sick. 439 

for thy persecutors intercede for me also, and 
suffer not, O my Redeemer, my soul, (the price 
of thy blood) to perish. 

O Spirit of Grace, I have, by my horrid im- 
pieties, done despite to thee ,* yet, O blessed 
Comforter, though I have often grieved thee, be 
thou pleased to succour and relieve me, and say 
unto my soul, I am thy salvation. 

Mine eyes look unto thee, O Lord, in thee is 
my trust; O cast not out my soul. 

O Lord, in thee have I trusted, let me never 
be confounded. 

O Blessed Lord, who scourgeth every son 
whom thou receivedst, let me not be weary of 
thy correction, but give me such a perfect sub- 
jection to thee, the Father of spirits, that this 
chastisement may be for my profit, that I may 
thereby be partaker of thy Holiness. 

O thou Captain of my salvation, who wert 
made perfect by sufferings, sanctify to me all 
the pains of body, all the terrors of mind which 
thou shalt permit to fall upon me. 

Lord, my sins have deserved eternal torments; 
make me chearfully and thankfully to bear my 
present pains ; Chasten me as thou pleasest here 
that I may not be condemned with the world. 

Lord, the waters are come in even unto my 
Soul ; O let thy spirit move upon these waters, 
and make them like the pool of Bethesda, that 
they may cure whatsoever spiritual disease thou 
discernest in me. 

O Christ, who first sufferedst many and griev- 
ous things, and then enteredst into thy Glory ; 
u 2 



440 PRIVATE DEVOTIONS. 

make me to suffer with thee, that I may also be 
glorified with thee. 

dear Jesus, who humbledst thyself to the 
death of the cross for me, let that death of thine 
sweeten the bitterness of mine. 

When thou hadst overcome the sharpness of 
death, thou didst open the kingdom of Heaven 
to all believers. 

1 believe that thou shall come to be my Judge. 
I pray thee therefore help thy servant, whom 

thou hadst redeemed with thy most precious 
"blood. 

Make me to be numbered with thy saints in 
glory everlasting. 

Thou art the resurrection and the life; He 
that believeth in thee, though he were dead, yet 
shall he live : Lord, I believe, help thou my 
unbelief. 

My flesh and my heart faileth : but God is the 
strength of my heart, and my portion for ever. 

I desire to be dissolved and to be with Christ, 
which is far better: Lord, I groan earnestly, 
desiring to be cloathed upon with that house 
from heaven. 

I desire to put off this my tabernacle : O be 
pleased to receive me into everlasting habita- 
tions. 

Bring my soul out of prison, that I may give 
thanks unto thy name. 

Lord, I am here to wrestle not only with 
flesh and blood, but with principalities and 
powers, and spiritual wickedness : O take me 
from these tents of Kedcr, into thy heavenly 
Jerusalem^ where Satan shall be utterly trodden 
under my feet. 



Ejaculations for the Sick, 44 1 

I cannot here attend one minute to thy ser- 
vice without distraction ; O take me up to stand 
before thy throne, where I shall serve thee day 
and night. 

I am here in heaviness through many tribu- 
lations ; O receive me into that place of restj 
where all tears shall be wiped from my eyes, 
where there shall be no more death, nor sorrow, 
nor crying, nor pain. 

I am here in a state of banishment and ab- 
sence from the Lord : O take rne where 1 shall 
for ever behold thy face, and follow the Lamb 
whithersoever he goeth. 

I have fought a o;ood fight, I have finished 
my course ; I have kept the faith ; henceforth 
there is laid up for me a crown of righteousness. 

O Blessed Jesu, who hast loved me, and 
washed me from my sins in thine own blood, 
receive my soul. 

Into thy hands I commend my spirit : for 
thou hast redeemed me, O Lord, thou God of 
truth. Come Lord Jesu, come quickly. 



PRAYERS for their Use, who mourn in Secret 
for the publick Calamities, &c. 

Psalm lxxiv. O God, wherefore art thou absent 
jrom us so long f Why is thy zvrath so hot 
against the sheep of thy pasture, &c. 
Psalm lxxix. OGod the Heathen are come into 
thine inheritance : thy holy temple have they 
defiled, and made Jerusalem an heap of stones , 
&c. 

u 3 



442 PRIVATE DEVOTIONS* 

Psalm Ixxx. Hear, O thou Shepherd of Israel, 
thou that leadeth Joseph like a sheep, shezv 
thyself also, thou that sitleth upon the Che* 
rubims, &c. 

A Prayer to he used in these Times of Calamity. 

O Lord God, to whom vengeance belongeth, 
I desire humbly to confess before thee, both 
on my own behalf, and that of this nation, that 
these many years of calamity we have groaned 
under, are but the just (yea mild) returns of 
those many more ^ears of our provocations 
against thee ; and that thy present wrath is but 
the due punishment of thy abused mercy. O 
Lord, thou hast formerly abounded to us in 
blessings above all the people of the earth. Thy 
candle shined upon our heads, and we delighted 
ourselves in thy great goodness: Peace was 
within our walls, and plenteousness within our 
palaces : there was no decay, no leading into 
captivity, and no complaining in our streets: 
But we turned this grace into wantonness ; we 
abused our peace to security, our plenty to riot 
and luxury : and made those good things which 
should have endeared our hearts to thee, the 
occasion of estranging them from thee. Nay, 
O Lord, thou gavest us yet more precious 
mercies, thou wert pleased thyself to pitch thy 
tabernacle with us, to establish a pure and glo- 
rious Church among us, and give us thy word 
to be a lamp unto our feet, and a light unto 
our paths. But, O Lord, we have made no 
other use of that light than to conduct us to the 
chambers of death : We have dealt proudly, 



A Prayer in Time of public Calamity. 44 ? 3 

and not hearkened to thy commandments ; and 
by rebelling against the light, have purchased to 
ourselves so much the heavier portion in the 
outer darkness. And now, O Lord, had the 
overflowings of thy vengeance been answerable 
to that of our sin, we had long since been swept 
away with a swift destruction, and there had been 
none of us alive at this day, to implore thy 
mercy. But thou art a gracious God, slow to 
anger, and hast proceeded with us- with much 
patience and long-suffering ; thou hast sent thy 
judgments to awaken us to repentance, and hast 
also allowed us space for it : But alas ! we have 
perverted this mercy of thine beyond all the 
former ; we return not to him that smiteth us^ 
neither do' we seek the Lord; we are slidden 
back by a perpetual backsliding; no man re- 
penteth him of his wickedness-, or saith, What 
have I done ? it is true, indeed, we fear the rod; 
(we dread every suffering, so that we are ready to 
buy it off with the foulest sin) but we fear not 
him that hath appointed it ; but by a wretched" 
obstinacy, harden our necks against thee, and 
refuse to return. And now, O God; what balm 
is there in ■■•GMead \k&& can cure us, who, when' 
thou wouldstheal us, would not be healed? We 
know thou hast pronounced, that there is na< 
peace to the wicked ; and how shall we then pray 
for peace, that still retain our wickedness? This, 
this, O Lord, is our sorest disease : O give us- 
medicines to heal this sickness : Heal our souls, 
and then we know thou canst soon heal our land. 
Lord, thou hast long spoken by thy word to our 
ears > by thy judgments even to all our- senses; 
u 4 



444 PRIVATE DEVOTIONS. 

but unless thou speak by the Spirit to our hearts, 
all other calls will still be ineffectual. O send 
out thy voice, and that a mighty voice, such as 
may awake us out of this lethargy: Thou that 
didst call Lazarus out of the grave, O be pleased 
to call us, who are dead, yea, putrified in tres- 
passes and sins, and make us to awake to righte- 
ousness. And though, O Lord, our frequent re- 
sistances even of these inward calls, have justly 
provoked thee to give us up to the lusts of our 
own hearts; yet, O thou boundless ocean of mer- 
cy, who art good not only beyond what we can 
deserve, but what we can wish, do not withdraw 
the influence of thy grace, and take not thy Holy 
Spirit from us. Thou wert found of those that 
sought thee not : O let that act of mercy be re- 
peated to us, who are so desperately, yet so in- 
sensibly sick, that we cannot so much as look 
after the Physician; and by how much our case 
is the more dangerous, so much the more sove- 
reign remedies do thou apply. Lord, help us, 
and consider not so much our unworthiness of 
thy aid, as our irremediable ruin, if we want it: 
Save, Lord, or we perish eternally. To this 
end, dispense to us in our temporal interest what 
thou seest may best secure our spiritual ; if a 
greater degree of outward misery will tend to the 
curing our inward, Lord, spare not thy rod, but 
strike yet more sharply. Cast out this devil, 
though with never so much foaming and tearing. 
But if thou seest that some return of mercy may 
be most likely to melt us, O be pleased so far to 
condescend to our wretchedness, as to afford us 
that; and whether by thy sharper or thy gentler 






A Prayer for this Church. 445 

methods, bring Us home to thyself. And then, 
O Lord, we know thy hand is not shortened, 
that it cannot save : When thou hast delivered 
us from our sin, thou canst and wilt deliver us 
from our troubles. O shew us thy mercy and 
grant us thy salvation, that being redeemed both 
in our bodies and spirits, we may glorify thee in 
both, in a cheerful obedience, and praise the 
name of our God, that hath dealt wonderfully 
with us through Jesus Christ our Lord.. 

A Prayer for this Church. 

O Thou great God of recompences, who 
turnest a fruitful land into barrenness, for the 
wickedness of them that dwell therein : Thou 
hast most justly executed that fatal sentence on 
this Church, which having once been the per- 
fection of beauty, the joy of the whole earth, is 
now become a scorn and derision to all that are 
round about her. O Lord, what could have 
been done to- thy vineyard, that thou hast not 
done in it ?• And since it hath brought forth 
nothing but wild grapes* it is perfectly just with 
thee to take away the hedge thereof, and let it 
be eaten up* But, O Lord, though our iniquities 
testify against us, yet do thou it for thy name's 
sake :.. for our backslidings are many, we have 
sinned against thee. O the hope of Israel, 
the Saviour thereof in time of trouble, why 
shouldst thou be as- a stranger in the land, as a 
wayfaring man that turneth aside to tarry for a; 
night ? Why shouldst thou be as a man asto- 
nished ? as a mighty man that cannot save ? Yet 
thou, O Lord, art in the midst of us and we 
V 5 



446 PRIVATE DEVOTIONS. 

are called by thy name ; leave us not ; deprive 
us of what outward enjoyment thou pleasest, 
take from us the opportunities of our luxury, 
and it may be a mercy : But, O take not from 
us the means of our reformation, for that is the 
most direful expression of thy wrath. And 
though we have hated the light, because our 
deeds were evil, yet, O Lord, do not, by with- 
drawing it, condemn us to walk on still in dark- 
n*ess ; but let it continue to shine till it have 
guided our feet into the way of peace. O Lord, 
arise, stir up thy strength, and come and help 
us, and deliver not the soul of thy turtle-dove 
[this disconsolate Church] unto the multitude of 
the enemy : but help her, O God, and that right 
early. But if, O Lord, our rebellions have so 
provoked thee, that the ark must wander in the 
wilderness, till all this murmuring generation 
he consumed, yet let not that perish with us, but 
bring it at last into a Canaan, and let our more 
innocent posterity see that which in thy just judg- 
ment thou deniest to us. In the mean time let 
us not cease to bewail that desolation our 
sins have wrought, to think upon the stones of 
Sion, and pity to see her in the dust, nor ever 
be ashamed or afraid to own her in the lowest 
and most persecuted condition, but esteem the 
reproach of Christ greater riches than the trea- 
sures of Egypt ; and so approve our constancy 
to this our afflicted Mother, that her blessed 
Lord and Head may own us with mercy, when 
he shall come in the glory of thee his Father, 
with the holy Angels. Grant this, merciful 
Lord, for the same Jesus Christ his sake. 



A Prayer for the Peace of the Church. 4<%7 

A Prayer for the Peace of the Church. 

Lord Jesus Christ, which of thine Almighti* 
ness madest all creatures, both visible and in- 
visible; which of thy godly wisdom governest 
and settest all things in most goodly order, which 
of thine unspeakable goodness keepest, defend- 
est, and furtherest all things ; which of thy deep 
mercy restore st the decayed, renewest the fallen, 
raisest the dead ; vouchsafe, we pray thee, at last 
to cast down thy countenance upon thy well- 
beloved spouse the Church: but let it be that 
amiable and merciful countenance wherewith 
thou pacrfiest #11 things in Heaven, in Earth, 
and whatsoever is above Heaven, and under 
the Earth. Vouchsafe to cast upon us those 
tender and pitiful eyes with which thou didst 
once behold Peter, that great shepherd of thy 
Church, and forthwith be remembered him^ 
self, and repented; with which eyes thou once 
didst view the scattered multitude, and wert 
moved with compassion, that for lack of a good 
shepherd, they wandered as sheep dispersed and 
strayed asunder. Thou seest (O good Shepherd) 
what sundry sort of wolves have broken into thy 
sheep-cotes ; so that if it were possible, the very 
perfect persons should be brought into error : 
Thou seest with what winds, with what waves, 
with what storms, thy silly ship is tossed, thy 
ship, wherein thy little flock is in peril to be 
drowned* And what is now left, but that it ut- 
terly sink, and we all perish? For this tempest 
and storm we may thank our own- wickedness, 
and sinful living ; we discern it well, and confess 
v 6 



448 PRIVATE DEVOTIONS. 

it ; we discern thy righteousness ; and we bewail 
our unrighteousness ; but we appeal to thy 
mercy which surmounteth all thy works. We 
have now suffered much punishment, being 
scourged with so many wars, consumed with such 
losses of goods, shaken with so many floods ; 
and yet appears there no where a haven or 
port unto us. Being thus tired and forlorn 
among so strange evils, but still every day more 
grievous punishments, and more seem to hang 
over our heads; we complain not of thy sharp- 
ness, most tender Saviour, but we discern here 
also thy mercy, forasmuch as much grievouser 
plagues we have deserved : But, O most merciful 
Jesus, w r e beseech thee, that thou wilt not con- 
sider nor weigh what is due for our deservings ; 
but rather what becometh thy mercy, without 
which neither the Angels in Heaven can stand 
sure before thee, much less we silly vessels of clay. 
Have mercy on us, O Redeemer, which art easy 
to be intreated : not that we be worthy of thy 
mercy, but give thou this glory unto thine own 
name. Suffer not those, which either have not 
known thee, .or do envy thy glory, continually 
to triumph over us, and say, VV here is their 
God ? Where is their Redeemer ? Where is 
their Saviour ? Where is their Bridegroom 
that they thus boast on ? These opprobrious 
words redound unto thee, O Lord, while by 
Our evils men weigh and esteem thy good- 
ness ; they think we be forsaken, whom they 
see not amended. Once when thou sleptest 
in the ship, and a tempest suddenly arising, a 
threatened death to all in the ship, thouawokest 



A Prayer for the Peace of the Church. 449 

at the outcry of a few disciples, and straightway, 
at thine Almighty word, the waters couched, 
the winds fell, the storm was suddenly turned 
into a great calm; the dumb waters knew their 
Maker's voice. Now in this far greater tem- 
pest, wherein not a few men's bodies be in 
danger, but innumerable souls, we beseech thee, 
at the cry of thy holy Church, which is in dan- 
ger of drowning, that thou wilt awake. So 
many thousands of men do cry, Lord save us, or 
we perish! the tempest is past man's power; it 
is thy word that must be the deed. Lord Jesus, 
only say thou with a word of thy mouth, Cease, 
O tempest, and fort hivith shall the desired calm 
appear. Thou wouldest have spared so many 
of thousands most wicked men, if in the city of 
Sodom had been found but ten good men. Now 
here be so many thousands of men, which love 
the glory of thy name, which sigh or the beauty 
of thy house; and wilt thou not, at these men's 
prayers, let go thine anger, and remember thine 
accustomed and old mercies? Shalt thou not 
with thy heavenly policy, turn our folly into 
thy glory ? Shalt thou not turn the wicked 
men's evils into thy Church's good? for thy 
mercy is wont then most of all to succour, when 
the thing is with us past remedy ; and neither 
the might nor wisdom of men can help it. Thou 
alone bringeth things, that be never so out of 
order, into order again, which art the only 
Author and Maintainer of Peace. Thou fram- 
edst that old confusion, wherein, without order, 
without fashion, confusedly lay the discordant 
seeds of things ; and with a wonderful order the 



4v50 PRIVATE DEVOTION'S. 

things of that nature which fought together, 
tli-ou didst ally and knit in a perpetual band,. 
But how much greater confusion is this, where 
is no charity, no fidelity, no bonds of love, no 
reverence, neither of laws, nor yet of rulers } 
no agreement of opinions, but, as it were in a 
mis ordered choir, every man singeth a contrary 
note S Among the heavenly planets is no dissen- 
sion : the elements keep their place, every one 
do the office w hereunto they be appointed : And 
wilt thou suier thy spouse, for whose sake all 
things were made, thus by continual discords 
to perish ? Shalt thou suffer the wicked spirits, 
which be the authors and workers of discord, to 
bear such a suing in thy kingdom unchecked? 
Shalt thou suffer the strong captain of mischief, 
whom thou once overthrewest, again to invade 
thy tents, and to spoil thy soldiers ? When thou 
wert here, a man conversant among men, at thy 
voice fled the devils. Send forth, we beseech 
thee, O Lord, thy Spirit, which may drive away 
out of the breasts of all them that profess thy 
name* the wicked spirits, masters of riot, of 
covetousness, of vain glory, of carnal lust, of 
mischief and discord. Create in us, O our God 
and King j a clean heart, and renexv thy Holy Spi- 
rit in our breasts : Pluck not front us thy Holy 
Ghost : Render unto us the joy of thy savin "health, 
and with thy principalSpirit strengthen thy spouse 
and the herdsmen thereof. By this Spirit thou re 
conciledst the earthly to the heavenly: By this 
thou didst frame and reduce so many tongues, so 
many nations, so many sundry sorts of men into 
one bodj of a church ; which body by the same 



A Prayer for the Peace of l he Church. 451 

Spirit, is knit to thee their head. This Spirit, if 
thou wilt vouchsafe to renew in all men's hearts* 
then shall all these foreign miseries cease; or if 
they cease not, they shall turn to the profit and 
avail of them which love thee. Stay this con- 
fusion, set in order this horrible chaos : O Lord 
Jesus, let thy Spirit stretch out itself upon these 
waters of evil) wavering opinions. And because 
thy Spirit, which according to thy prophet's say* 
ing, containeth all things, hath also the science 
of speaking; make that like as unto all them 
which be of thy house, in one light, one baptism, 
one God, one hope, one spirit, so they may also 
have one voice, one note, one song, professing 
one catholic truth. When thou didst mount up 
to Heaven triumphantly, thou threwest out from 
above thy precious things, thou gavest gifts 
among men, thou delayest sundry rewards of thy 
Spirit: Renew again from above thy old boun- 
tifulness, give that thing to thy Church, now 
faintingand growing downward, that thou gavest 
unto her shooting up at her first beginning, 
Give unto princes and rulers the grace so to 
stand in awe of thee, that they may so guide the 
commonweal, as they should shortly render an 
account unto thee, that art the King of kings. 
Give wisdom to be aiwavs assistant unto them* 
that whatsoever is best to be done they may espy 
it in their minds, and pursue the same in their 
doings. Give to the Bishops the gift of prophecy, 
that they may declare and interpret holy Scrip- 
ture; not of their own brain, but of thine in- 
spiring. Give them the threefold charity which 
thou once demandedst of Peter ', what time thow 



452 PRIVATE DEVOTIONS. 

didst betake unto him the charge of thy sheep. 
Give to the priests the love of soberness and of 
chastity. Give to thy people a good will to fol- 
low thy commandments, and a readiness to obey 
such persons as thou hast appointed over them. 
So shall it come to pass, if through thy gift thy 
princes shall command that thou requirest, if thy 
pastors and herdsmen should teach the same, and 
thy people obey them both, that the old dignity 
and tranquillity of the Church shall return again, 
with a goodly order, unto the glory of thy name. 
Thou sparedst the Nincvites appointed to be de- 
stroyed, as soon as they converted to repentance; 
and wilt thou despise thy house fallen down at 
thy feet, which instead of sackcloth, hath sighs, 
and instead of ashes, tears ? Thou promisest 
forgiveness to such as turn unto thee;, but this 
very thing is thy gift, a man to turn with his 
whole heart unto thee, to the intent that all our 
goodness should redound unto thy glory. Thou 
art the Maker, repair the work that thou hast 
fashioned. Thou art the Redeemer, save that 
thou hast brought* Thou art the Saviour, suffer 
not them to perish which do hang on thee. Thou, 
art the Lord and owner, challenge thy pos- 
sessions. Thou art the Head, help thy mem- 
bers. Thou art the King, give us a reverence 
of thy laws. Thou art the Prince of Peace, 
breathe upon us brotherly love. Thou art the 
God, have pity on thy humble beseechers; be 
thou, according to Paul's saying, All things to 
all men, to the intent of the whole choir of thy 
Church, with agreeing minds, and consonant 
voices for mercy obtained at thy hands, may give 
thanks unto the Father, Son, and Holy Ghost; 



A Prayer for the King's Majesty. 453 

which, after the most perfect example of con- 
cord, be distinguished in property of Persons, 
and one in Nature : To whom be praise and 
glory eternally. Ameru 



A PRAYER FOR THE KINGS MAJESTY OUT 
OF THE L113ER REGALIS. 

God, the unspeakable author of the World, 
Creator of Men, Governor of Empires, and 
Establisher of all Kingdoms, who out of the 
Loins of our Father Abraham, didst choose a 
King that became the Saviour of all Kings and 
Nations of the Earth : Bless, we beseech thee, 
thy faithful servant, and our dread Sovereign 
Lord King GEORGE, with the richest Bles- 
sings of thy Grace. Establish him in the Throne 
of his Kingdom by thy mighty Aid and Protec- 
tion; visit him as thou didst visit Moses in the 
Bush, Joshua in the Battle, Gideon in the Field, 
and Samuel in the Temple. Let the Dew of 
thine abundant Mercies fall upon his Head, and 
give him the Blessing of David and Solomon. 
Be unto him an Helmet of Salvation against the 
Face of his Enemies, and a strong Tower of De- 
fence in the Time of adversity. Let his Reign 
be prosperous, and his Days many. Let Peace, 
and Love, and Holiness ; let Justice, and Truth, 
and all Christian Virtues, flourish in his time. 
Let his People serve him with Honour and Obe- 
dience. And let him so duly serve thee here on 
Earth, that he may hereafter everlastingly reign 
with thee in Heaven, through Jesus Christ our 
Lord. Amen. 



GENERAL TITLES. 



Apparel ...... Page 188 

to 191 
Anger (See Meekness) 139 
Adultery ...... 152 to 21 1 

Alms-giving 336, 349 

Ambition .......... 14.7 

Baptism .*.-•». .54, 276 

Its Vow , *> 54 

Bargaining 173, 226 

Blasphemy 90 

Brawling 2.50 

Brethren . . . . , 286 

Borrowing..-..* . . . 2 19 
Blessing of Parents •• 28,4 

Covenant, see Preface 

« — ■ — *— New 84 

Commands *•.*► 6, 37 

Church 4£, 

Catechizing ....... ... 49 

Contrition 7q 

Confession . .72, 101 

Charity .... ?6, 309, 331, 

. 336, 349,- 
Cm*ist g 

His Sufferings* • 81 

His Love 83 

Christian Duties possi- 
ble and pleasant .... 359 

Consideration 14,5 

Contentedness ••*.... 150 
Covetousness.... 148, 2i7 

Chastity l60 

Cares. ..... •-.<..„. . . iq$ 

Cruelties 208 

p"f sin g 251 

Children 269 

Corrections 35 



Calamities Page 241 

Credit.., 235, 349 

,Lost 343 



Censoriousness •••••• 314 

Courteousness •••••• 248 

Despair 11, 12 

Devotion ....*. .... 77 
Diligence .••••••... 152 

Drinking •••• 165 

Debts paying • • • 2 19 

Deceit • • • 252: 

Detraction ibid. 

Duty to. God, see God. 

to ourselves • • • • 1 26 

to Magistrates . • 260 

to Parents .... ibid; 

to Pastors ..... . 235 

to Children .... 275 

to Husband .... 292 

to Wife 295 

of Servants • • • • 303 

of Masters .... 305 



Duties to those in Want 355 
■ to Relations .... 257 
1 to all ranks and 

Qualities • • • • 254 

Drunkenness » 165 

Excuses for it, 167, &c. 

Envy. 252,313 

Enemies 316, 356 

Eating .. 162 

Example 283, 307 

Education of Children 277 

Faith 5, 72 

Fear 19 

Feasts and Fasts. . . .45, 46 



GENERAL TITLES. 



455 



Fasting • • • Page J 24 

False Keports 235 

False Witness 236 

Fraud, see Deceit* 

Friendship % ■, , 299 

Forgiving 325 

God 4,125 

Goods of Nature .... 1 3 1 

' Of Fortune .... 1 32 

Of our Neighbour 215 

— -Of Grace 133 

Graces . . .. . . 154 

Gratitude •••••»•••• 258 

Gaming. ...» 187 

Guide in Spirituals.. . 78 

Hope 10 

Humility 31, 126 

Humiliation ........ 69 

Husband .......... 296 

Health 162 

Hypocrisy, see Unsincerity. 
Honour of God . . . , 39, 89 

Inconsideration ... 144 
Justice, see Neighbour. 
Injustice.... 2 16, 2l7, 231 

Idolatry..^ 125 

Improving our Talents 153 

Injuries . 206, 208 

Infirmities, . . ., . .241, 253 



Kindness of God 
King, see Magistrate. 
Kindred, see Relations, 



13 



Love of God.... .. .. 12 

Fruits of Love to God 14 

Love of Brethren .... 287 

Lord's Day 43 



Lord's Supper . . . Page 262 

Lying 246 

Law-Suits , . 355 

Light of Nature .... 1 

Meekness • 1 39, 249 

Murmuring 147 

Murder 200,210 

Maiming 206 

Malice 216 

Magistrates ........ 260 

Marriage 273,298 

Masters • • 305 

Ministers, see Preachers. 
Motions to Good .... 155 

Neighbours .... 192, 199- 
Nature 153 

Obedience......... 73 

Oaths . .... 90, 99 

Oppression..., 217 

Offences against God and 
Man, the Difference 320 

Promises 6 

Presumption » • 10 

Patience 33 

Preaching 51 

Preachers . • 78, 263 

Perjury • • • 95 

Prayer 100, 115 

, Public ....... 106 

, Private 107 

Pride 127, 313 

Parents ...... 260 

Pastors 263 

Peace making .... 353, 355 
Poor 256, 337 



Resolution 
Repentance • 



... 73 

116,121 



456 



GENERAL TITLES. 



Rancour Page 329 

Recreation 186 

Restitution 233 

Reports false 236 

Relations 257 

Reproach 170 

Scripture • • 3, 47 

Soul, see the Preface. 

Sacraments 53 

Duties before 62 

— Duties at ... . 8 1 

* Duties after . . 85 

Swearing 90 

Sobriety... 126 

Sleep, Sloth 183, 185 

Slanders • • • ••••••.. 237 

Scoffing 240 

Self-love 357 

Servants 303 

Sacrilege 42 

Sins 64, 74 

Sports 187 

Submission to God SI to 34 
Satisfaction to Man • • 207 
Sufferings . . . * . 36 



Threatenings • • Page 6 

Temperance 163 

Theft 219, 222 

Trust in God 29 

Trust deceived, see Deceit. 

Truth 245 

Thankfulness. ...... 35 

Thanksgiving 104 

Tribute 261 

Thoughts 244 

Traffic .... 226 



Vain-glory ........ 168 

Uncleanness 15& 

Unsincerity • 1 20 

Umvorthiness 3$ 

Whisperings •••••• 238 

Wife 211 

Worship 102 

Witness false 236 

Works 33 

Word of God 47 

Watchfulness 52 

Wants of Parents to be 

supplied ... 273 



TABLE OF THE CONTENTS 

OF THE SEVERAL 

Chapte.es or Partitions in this Book; which 
according to this Division, by reading one of these 
Chapters every Lords's Day the Whole may be read 
over thrice a Year. 

SUNDAY I. 

Of the Duty of Man by the Light of Nature, by the Light 
of Scripture, p. 1, 2, 3. Duty to God, p. 4. Of Faith, 
p. 5. Comman/h, Threatenings, Promises, p. 6, 7. Hope, 
Presumption, Despair, p. 10, II. Trusting in God, p. 
23. In ail lVants } spiritual and temporal, p. 26, &c. 



CONTENTS. 457 



SUNDAY II. 



Of Humility : of Submission to God's Will in respect of 
Obedience, p. 31. Of Patience in all sorts of Sufferings, 
p. 36. Of Honour due to Gad in several Ways, p. 39. 
In his Bouse p. 40. Possessions, p. 41. His Day, 
p. 43. The Feasts and Fasts of the Church, p. 45, 46. 
His Word, p. 47. Of Catechising, p. 49. Preaching 
p. 54. Sacraments, p. 53. Baptism, p. 54. to the 
End. 

SUNDAY III. 

Cf the Lord's Supper: Of Preparation before Receiving, 
p. 62. Of Duties at the Receiving, p. 81. And After- 
wards, p. 85. 

SUNDAY IV. 

Honour due to God's Name : Sins against it ; Blasphemy, 
Swearing, assertory Oaths, p. 19, 90. Promissory 
Oaths, unlawful Oaths, p. 91. Of Perjury, p. 92. Of 
vain Oaths, and the Sin of them, p. 93, 94. 

SUNDAY V. 

Of Worship due to God's Name ; Of Prayer and Confession, 
p. 100, 101. Of public Prayers in the Church, in. the 
Family, p. 106. Of private Prayer, p. 107. The Ad- 
vantages of Prayer, p. 109, Of Repentance, p, 116. 
(f Fasting, p. 122. 

SUNDAY VI. 

Of Duties to Ourselves, p. 126. Of Sobriety, Humility : 
the great Sin of Pride, p. 127. The Danger, p. 128. 
The Folly of this Sin, p. 130. Of Vain Glorv, p. 135. 
Helps against it, p. 138. Of Meekness, p. 139. The 
Means to obtain it, p. 141. Of Consideration, p. 142. 

SUNDAY VII. 

Of Conteniedness, and the contraries to it, p. 146. 
Murmuring, Ambition, Covetousness, Envy, p. 147 — 

* 



458 CONTEXTS. 

150. Helps to Contentedness,^, 150 — 152. Diligence, 
p. 152. Industry in- improving Gifts of Nature, of 
Grace, p. 153—156. Of Chastity p. 156. Helps to 
it, p. 160. Temperance, and its Rules in Eating, &c. 
p. 161, &c 

SUNDAY VIII. 

Of Temperance in Drinking, p . 1 65. False Ends qf Drink- 
ing, viz. Good Fellowship, p. 166. Preserving of Kind- 
ness, chearing the Spirits, p. 167. 'Putting away Cares, 
p. 168 Passing away Time, p. 169. Preventing Re- 
proach, p. 170. Pleasure, Bargaining, &c. p. 1 72, 173* 
The Guilt of strong Drinkers, p. 174?. Exhortations to 
forsake it, &c. p. 1 76. 

SUNDAY IX. 

Temperance in Sleep, p. 183. Mischiefs of Sloth, p. 185. 
Of Recreation, p. 186. Of Apparel, and of the Endsjbr 
which Clothing should be used, p. 188. 

SUNDAY X. 

Of Duties to our Neighbour, p. 192. Of Negative Justice, 
in doing no Wrong or Injury to any, and positive, to do 
Right to all, p. 193. Of the Sin of Murder, p. 200. 
Hie Heinousness of it, the Punishment of it, and the 
strange Discoveries thereof, p. 201, &c. Of Maiming, 
p. 201,206. Of Wounds, Stripes, and Injuries to others, 
p. 208. 

SUNDAY XI. 

Of Justice about the Possessions of our Neighbour ; against 
injuring him concerning his Wife, p. 211. Goods p. 215. 
Of Malice, p. 2l6. Covetousness, Injustice, p. 21 7. 
Oppression, ibid* Theft, p. 2 1 9. Of paying Debts, ibid. 
That we are bound for what we have promised, p. 221. 

SUNDAY XII. 

Of Theft: Stealing the Goods of our Neighbour, p. 223. 
Of Deceit in Trust, p. 225. In Traffick ; the Seller's 

4 






CONTENTS. 4,^9 

concealing the Faults of his Ware, p. 227. His over' 
valuing it, p. 228. fraud in the Buyer, p. 230. Of 
Restitution} and the Necessity thereof p. 233. 

SUNDAY XIII. 

Of False Reports ; Of the Credit of our Neighbour, p. 235. 
False Witness, p. 236. Slander, p. 237. Whisperings, 
,p. 238. Of Despising and Scoffing for Infirmities, 
^ferc. p. 240 — 242. / Positive Justice, or the yielding to 
every Maiiy that which by any kind of Right he may chal- 
lenge from us, p. 245. Of speaking Truth, of Lying, 
jx 246. Of Humanity, courteous Behaviour, Meekyiess 
and Pridejp* 248, 249. Brawling and Cursing, p. 250, 
251. Of Envy, Detraction, p. 252. Respect due to 
Men of extraordinary Gifts, in Regard of their Ranks 
and Qualities, p. 254. Due to those who are in any sort 
of Want, p. 255. Duties in Respect of Relation, 258. 
Of Gratitude to Benefactors, Ibid. 

SUNDAY XIV. 

Gf Duties to Parents, Magistrates, p. 260. Pastors, 
p. 263. Love and Esteem of "them, p. 264. Maintenance, 
Obedience, p. 266. Of the Duty of Children to Parents, 
p. 268. Reverence, Love, Obedience, p. 268—272. 
Especially in their Marriage ministering to their Wants 
p. 273. Duty to the worst of Parents, p. 275. Of the 
Duty of Parents to their Children, p. 275, to the End. 

SUNDAY XV. 

Of Duty to our Brethren and Relations, -p. 286. To a 
Husband, Obedience, Fidelity, Love, p. 292, 293. The 
Faults of the Husband, acquit not from those Duties, p. 
294. Dues to the Wife, Love, Faithfulness, Maintenance, 
Instruction, p. 295, &c. Husband and Wives mutually 
to pray for and assist each other in all Good, p. 297. 
Virtue the chief Considerations in Marriage, unlawful 
Marriages, p. 297, 298. Friendships, p. 299, &c. Ser- 
vants Duty, p. 303. Masters Duty, p. 305, &c 



460 CONTENTS. 

SUNDAY XVI. 

Other Branches of our Duty to our Neighbour, p. 309. The 
Duty of Charity to Men's Souls } Bodies, Goods, Cr 'edit, &c. 
310, to the End. 

SUNDAY XVII. 

Of Charity in respect of our Neighbour's Goods, Almsgiv- 
ing, p. 336, &c. Of Charity, in respect of our Neigh- 
bour's Credit, p. 349. Of Peace-making, p. 353. Of 
going to Laiv, p. 355. Of Charity to our Enemies, p. 356, 
Christian Duties both possible and pleasant, p. 359. The 
Danger of delaying our turning to God, p. 36 1. 



A TABLE OF THE PRAYERS. 

Page 

PRAYERS for the Morning 365 

Prayers for the Night . . 372 

Collects for several Graces 377 

A Paraphrase on the Lord's Prayer 392 

Pious Ejaculations out of the Book of Psalms ••..,. 395 

Brief Heads of Examination before the Sacrament ••• 398 

Prayers before the Sacrament , 413 

Ejaculations at the Lord's Table, &c. ........ 41 8 

Prayers offer the Sacrament , 419 

Directions for the Sick 428 

Prayers for the Sick • • • * 429 

Ejaculations for the Sick 434 

Prayers in Time of Public Calamities •••••«*•**•* 441 

A Prayer for the Church 445 

A Prayer fur the Peace of the Church • 447 

A Prayer for the Kings Majesty ..,..., 453 



THE END. 



Printed by R. Gilbert, St. John's Square, London, 



jun 






Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: Oct. 2005 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

111 Thomson Park Drive 
Cranberry Township. PA 16066 
(724)779-2111 



